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'Y^ILU'WMWEI^Sinnf-

Gift of
WINTHRGP E. DWIGHT
1928

THE EPISTLES OF ST JOHN,

THE EPISTLES OF ST JOHN

THE OBEEK TEXT

WITH NOTES AND ESSAYS

BEOOKE FOSS WESTCOTT, D.D., D.C.L.,
BEarOS PBOEESSOB 01" DIVINITY
AND TELLOW 01" KINO'S COLLEGE, CAMBBIDOE.

HonUon :
MAGMILLAN AND 00.
1883
[The Bight of Translation and Beproduction is resened.]

K<M TO TTNeyMA kai h Nymcjdh AeroyciN "Epyoy.
ka'i 6 AKoywN einATco "Ep^oy.
KAi d AiycJON Ipxeceo),
6 OeAMN AABerco yAo^p zoific AcopeAN. Apoc. xxii. 17.

In the present Commentary I have endeavoured to follow
the plan which I sketched in the notes on the Gospel of St
John in The Speaker's Commentary. It formed no part of
my design to collect and discuss the conflicting opinions which
have been held on the structure of the writings or on the
interpretation of separate passages. Such a labour is indeed
of the deepest interest and utility ; but it appeared to me
that I might help the student more by giving the results at
which I have arrived, and by indicating the lines of inquiry
by which they have been reached. In pursuing this end it
has been my main desire to call attention to the minutest
points of language, construction, order, as serving to illustrate
the meaning of St John. I do not venture to pronounce that
any variation is trivial or unimportant. The exact words are
for us the decisive expression of the Apostle's thought I
have therefore, if I may borrow words which have been applied
in a somewhat different sense, begun by interpreting the
Epistles as I should ' interpret any other book ', neglecting
nothing which might contribute to a right apprehension of
its full meaning. I do not feel at liberty to set aside the
letter of a document till it has been found to be untenable.
Many writings, it is true, will not bear the consistent
application of such a method of interpretation ; but each

day's study brings home to me more forcibly the conviction
that in no other way can we hope to gain the living truth
of apostolic teaching. The verification of the method lies in
the result. If it discloses to patient investigation unsuspected
harmonies and correspondences of thought : if it suggests
good reasons for holding that views of faith which seem to be
conflicting are really complementary : if it inspires with a vital
power dogmatic statements which grow rigid by the necessi
ties of controversy : if it opens on this side and that subjects
of study which await fuller investigation : if it enables us
to feel that the difficulties of our own time were not unnoticed
by those who, under the guidance of the Holy Spirit, saw the
Eternal : if it brings a sense of rest and confidence which grows
firmer with increasing knowledge: then it seems to me that
it needs no further justification.
It cannot but be that I have often erred in the applica
tion of the principles which I hold ; but no one, I trust, will
condemn the method till he has tested it by personal labour.
A few hours spent in tracing out the use of a word or a
form, in comparing phrases often held to be synonymous, in
estimating the force of different tenses of the same verb in
regard to the contexts in which they are found, will bring
assurance which no acceptance of another's work can give.
Several notes in which I have sought to bring together materials
serviceable for such inquiries will at least, I hope, encourage
some to make the trial for themselves.
The study of Scripture is, I believe, for us the way by
which God will enable us to understand His present revelation
through history and nature. When once we can feel the
divine power of human words, which gather in themselves
the results of cycles of intellectual discipline, we shall be pre
pared to pass from the study of one book to the study of
' the Divine Library '. And the inquiries which thus come

vu

before us are not mere literary speculations. The fulness of
the Bible, apprehended in its historical development, answers
to the fulness of life. If we can come to see in it the variety,
the breadth, the patience of the past dealings of God with
humanity, we shall gain that courageous faith from a view
of the whole world which is commonly sought by confining
our attention to a little fragment of it.
The Bible is indeed the symbol and the pledge of the
Catholicity of our Faith ; and the real understanding of the
Bible rests upon the acknowledgment of its Catholicity, of the
universal range in which it includes in its records typical
examples of the dealings of God with men under every variety
of circumstance and being, social and personal. We are all so
familiar with certain lessons which the Bible contains that we
come to regard them, perhaps unconsciously, as the complete
sum of its teaching. Special words, phrases, incidents, inspire
our own souls and mould our own faith, and we forget that
we are not the measure of the wants and powers of man. So
it is that we pass over large sections of Scripture unstudied,
or force them into unison with what we hear most easily.
We neglect to take account of periods of silence in revelation
scarcely less eloquent with instruction than the messages of
prophets. We lose just those helps to knowing how God
disciplines races, classes, individuals, who are most unlike
ourselves, which we need sorest when we look on the sad
spectacle of a disordered and divided world.
This Catholicity of the Bible is made more impressive by the
fact that the Bible is in a large degree historical. It has pleased
God to reveal Himself in and through life; and the record of
the revelation is literary and not dogmatic. From first to last
God is seen in the Bible conversing with man. He speaks to
man as man can hear, and man replies as he can use the gift of
the Spirit. But word and answer alike are according to the

Vlll

truth of life. All that has been written for us has been part of
real human experience, and therefore it has an unending value.
Thus in the main the Bible is the continuous unfolding in
many parts and many ways of the spiritual progress of mankind.
It may be a law, a narrative, a prophecy, a psalm, a proverb,
but in each case it comes from life and enters into life; it be
longs to a distinct epoch; it is only in its vital context, so to
speak, that it can be perfectly understood.
In this long series of spiritual records the first Epistle of St
John probably holds the last place. It is probably the final
interpretation of the whole series of the divine revelations; and
under this aspect it proclaims and satisfies the highest hope of
man. It declares that in the Presence of Christ there has been
givea and there will be given that knowledge of God for which
man was made, issuing in fellowship which is realised here in
the Christian Society, and which reaches to the Source of all
life. In this consummation the past finds accomplishment, and
the sufferings and riddles of the present are shewn to be part of
a sovereign counsel which passes beyond our sight. As we look
back and look forward in the light thus thrown over the world
we can work and wait.
The Son of Ood is come and hath given ms an understanding
that we may know Him that is true, and we are in Him that is
true, even in His Son Jesus Christ.
That which we have seen and heard declare we unto you also,
that ye also may have fellowship with us: yea, and our fellowship
is with the Father and with His Son Jesu^ Christ.

Though I am quite unable to acknowledge or even to distin
guish in detail my obligations to earlier writers in the course of
a work which has been spread over more than thirty years, I
cannot refrain from expressing my gratitude to three com-

IX

mentators who have helped me greatly in different ways.
Bengel's notes always serve as a kind of standard of spiritual
insight; and there is no one from whom I differ on a serious
question of interpretation with more regret or more misgiving.
Huther (4th edition, 1880) has given a most careful review of
the opinions of previous editors to which I have been much
indebted in revising my own notes. And Haupt has drawn
at length a connected view of the Epistle which brings out into
a clear light its theological significance. On many points of
importance I am unable to accept his conclusions, but no one, I
think, has shewn more impressively the true spirit of an inter
preter of the New Testament.

There is a feeling of sadness in looking at that which must
stand with all its imperfections as the accomplishment of a
dream of early youth. The work might have answered better
to the opportunity. But however greatly I have failed in other
respects, I trust that at least I may have been allowed to en
courage some students to linger with more devout patience, with
more frank questionings than before, over words of St John.

Cambbidge, June 22, 1883.

W.

CONTENTS.

INTRODUCTION TO THE FIRST EPISTLE. page
Text  xvii
Title  xsviii
Form  -yyiY
Authorship, Date, Place of writing  xxx
Destination  xssii
Character  izxiii
Object  xxxviii
Style and Language  xx-xix
The Epistles and the Gospel  xliii
Plan  xlvi
INTRODUCTION TO THE SECOND AND THIRD EPISTLES
Text  Ii
Authorship  liii
Character  Ivi
FIRST EPISTLE: TEXT AND NOTES.
Chap, i  3
The Fatherhood of God  27
The idea of Christ's Blood in the New Testament  34
The idea of Sin in St John  37
Chap, ii  4i
The use of the word JXatrjtior  °3
The state of man  °S
The powers of evil  °^
St John's view of creation  88
Antichrist  °9
On the reading of ii. 20  9'
62

xii Contents. PAGE
Chap, iii  93
Children of God  119
Aspects of the Incarnation  121
Titles of believers  125
The nature of man  127
The names of the Lord  129
Chap. iv.  132
On the reading of iv. 3  156
The revelation of God  i59
The use of the term pmioyevTis  162
The use of deos and 6 6e6s  165
Chap, v  168
The use of the term 'the Christ'  189
References to the facts of the Gospel  191
On the reading in Y. 6 f.  192
On the reading in v. 7 ft  193
Sin unto death  199
The idea of Life  204
'The true God'  208
SECOND EPISTLE: TEXT AND NOTES  213
THIRD EPISTLE: TEXT AND NOTES  225
The Divine Name  232

I. THE TWO EMPIRES: THE CHURCH AND THE
WORLD  237
II. THE GOSPEL OF CREATION  273
III. THE RELATION OF CHRISTIANITY TO ART  319

ADDITIONS AND COREECTIONS.
p. 13, col. b, 1. 5 from bottom, add
A. The pboblem of life and those to whom it is pboposed (i. 5-
ii. 17).
p. 37, 1. 9 from bottom, for 39 read 29.
p. 38, 1. 8 from bottom, for 2 John i. 9 read John i. 29.
p. 127, 1. 12, for form read force.
Add the following readings below the text :
i. 6 lof+yap A.
i. 9 om. iipm C.
ii. 8 (TKiA A.
ii. 27 om. Kal KaBiis.
ii. 28 ii> Tj irap. ai. car' airov X.

INTEODUCTION
TO THE EIEST EPISTLE

I. TEXT.
The text of the Epistle is contained in the following authorities : Anthori-ties in
I. Greek MSS. which the
Epistle is
(a) Primary uncials : contained.
N, Cod. Sin. ssec. iv.
A, Cod. Alex. ssec. v.
B, Cod. "Vatic, ssec. iv.
C, Cod. Ephr. ssec. v. from i. i — iv! 2 ek tov 6eov.
Secondary uncials :
K, Cod. Mosq. ssec. ix.
L, Ood. Angel, ssec. ix.
P, Cod. Porphyr. ssec. ix.
(/8) Cursives. More than two hundred in number, including
13 (Cod. Colbert, ssec. xi. = 33 Gosp.), and 31 (Cod.
Leicestr. ssec. xiv. = 69 Gosp.).
D, Codex Bezce, ssec. vi., has lost 67 leaves after Mark xvi. 15
(Gk.), in which there can be no doubt that the Epistle was con
tained, for after this gap follows the Latin translation of 3 John
ri — 15. The Book of the Acts comes immediately afterwards.
2. Versions.
(a) Latin. Old Latin.
A large and important fragment, iii. 8 — end, has
been published by L. Ziegler (1876) from a
Munich MS. (cent, vii.), which gives an African
text closely akin to that of Pulgentius (quoted as
F or Fris.).

xviu TEXT.
A nearly complete text of a different (Italic ?)
type has been preserved by Augustine in his
Expository discourses on the Epistle (i. i — v. 12).
Many other fragments are preserved in quota
tions.
Vulgate Latim (V. lat. vg and vg).
(/?) Syriac. Peshito (syr. vg).
Ha/rclean (syr. hi).
(y) Egyptiam. Memphitic (Coptic) (me).
Thebaic (Sahidic) (the).
To these may be added the Armenian and the jEthiopic^ .
Character The text does not present many difficult problems (ii. 20 ; iv. 3 ;
' V. 10). It was exposed to far fewer disturbing influences than that
of the Gospels. There were no parallel texts or parallel traditions
at hand (unless probably in iv. 3) to supply additions to the
original words, or modifications of their form. The utmost amount
of variation likely to find favour with critics of the most opposite
schools is practically of very small extent, and, though no variation
is without real significance, of comparatively small moment.
CoUation In the following table I have set down all the changes from the
Stephens, text of Stephens (1550) which I have adopted generally in accord-
'550- ance with the clear balance of the most ancient authority. The
reader will be able to judge of their importance.
i. 3 add Kai' vfiiv, also to you (nABC).
4 yp- 'zV^Sj '"'rite we (kA*B), for yp. -ifuv, we write to you.
V X- W^v> "w joy {^^), for V X- ""l^^v (-^C!)> Z/omj- joy (doubtful).
5 ecTTtv avrr] (KBC), for avTrj eo-rtV (A),
ayyeXtix, message (KAB), for i-TrayyeXCa (C), promise.
' I have given below the text a mary, though it shews clearly the
fairly complete view of the readings of sources of the later texts, cannot su-
the primary uncials and of the most persede the study of a full apparatus
ancient versions, but this limited sum- critimis.

TEXT. 1
OVK 60-Tiv Iv avTM (B), for ev auru ovk 'dariv (i^AC).
7 'Iijo-oC, Jesus (nBC), omit Xpio-rov, Christ.
ii. 4 add ort' eyvcoxa (NAB).
6 om. ouTQ) ' Treptir. (AB) to walk, for so to walk.
7 dyaTrrjToi, Beloved (nABC), for a.8eX<fioi, Brethren.
om. air ap;^s (2°) (nABC), ye heard, for ye heard from the
beginning.
1 3 typaxj/a, I wrote (XABC), for ypdcjim, I write.
18 om. o' d.vTixpuTTO's (S*BC).
19 1^ Tji^Zv ijaav (BC), for -rja-av i^ -^^wv.
20 oiSttTE iravTcs (B), ye all know, for Kal otSare Travra, and ye
know all things (doubtful).
23 add o opioXoyav tov vlov Kal tov iraTepa £)(£!, (NABC), he that
confesseth the Son hath the Father also.
24 om. ovv (XABC), therefore.
27 ixiv€i kv v[uv (N(A)BC), for iv vfiiv [ievei.
TO avTov ^la-fxa ((N)BC), his unction, for to auTo ^. the same
unction.
/lei/ere ((n)ABC), abide, for /x.evetT£, ye shall abide.
28 idv (NABO), if he shall, for oTav, when he shall.
o^tS/x.ej' (N'ABC), for e.)(a>fLev.
iii. I add koX ka-jx,e.v (NABC), and such we are.
2 om, Se (KABO), hut.
5 om. TQfi&v (AB), sins, for our sins.
13 om. juou (NABC), brethren, for my brethren.
14 om. TOV dSeX<l>6v (NAB), he that loveth not, for he that loveth
not his brother.
16 Oetvai (KABC) for TiOivaL
18 om. [xov (^?ABC), little children, for my little children.
add rfj ' yXwa-crg (ABC).
add iv' Ipyo) (SABC).
19 ev Tovra yvaxrofieOa (om. Kal AB, yvuia-dfji.e9a NABC), in this
we shall perceive, for and in this we perceive.
T^v KapBlav (A*B), our heart, for Tas •<.. our hearts.

XX TEXT.
21 om. lyjuwi/ (twice) (i. AB, 2. BC).
22 citt' avTov (KABC) for Trap' avTou.
iv. 3 om. Xpia-Tov iv a-apKi, iX-r]Xv66Ta (AB), Christ come in flesh.
10 TJyaTT^ KapLo/ (B), have loved, for »;ya7rj?crap.£v, loved (doubtful).
1 2 £1/ ¦^puv icTTiv (KB) for eo-Tiv iv -qplv.
15 add Xpio-Tos (B), Christ (doubtful).
16 add /ieVei (nB), God abideth (doubtful).
19 om. avTov (AB), we love, for we love him.
20 oi3 (KB) for irws, cannot love, for how can he love ?
V. I om. Kai (B), also.
2 TTOKu^ei/ (B), (?o, for T-qpSfiev, keep.
5 Tis eo-Ttv Se (B), but who is 1 for who is 1 (doubtful).
6 om. o' (NAB), Jesus Christ, for Jesus the Christ.
add iv ' T(o ai/i. and in the blood, for and the blood.
6, 7 om. iv T«) ovpavS...iv ry yfj (NAB), in liea/ven, the Father, the
Word, and the Holy Ghost ; and these three are one. And
there are three that bea/r witness in ea/rth.
9 oTi (NAB), that, for 17V, which.
10 avTw or avrm for iavTw.
110 6eos -qplv (B), for tJ/aiv d ^eds.
13 tva...at(owor, Tots irio-r. ...fleoC (N*B) for tois ttktt. ...^eov, iva
aiwviov, that ye may know that ye have eternal life, even unto
you that beUeve on the name of the Son of God, for unto
you. ..God, that ye may.. .life.
om. Kai iva 7rto"T. eis to ov. tov vlov tov Ocov (nAB), and that
ye may believe on the name of the Son of God.
150 eav tor o av.
OTT auTov (NB) for Trap' o-utov.
18 Tijpei avToi' (A*B), keepeth him, for Trjpel eauTov, keepeth
hirnself.
20 ytvoJo-KOjuev (NAB) for yivuxTKiapav.
om. -q (NAB).
21 laura (N*B) for ea-uTOUs.
om. 'A)u,i;V (NAB).

TEXT. xxi
To these may be added a few variations which are more or less
probable :
ii. 2 p.dva)v (B) for fiovov.
lo OVK ea-TLV iv avTm (order) (NAC).
25 vfuv (B) for ¦qpuv.
29 add Kai iras (NAG).
iii. 7 iraiSta (AC) TSKvla.
23 iruTTeuoifnev (NAC) for iriareva-afiev.
iv. 2 iXrjXvOivai (B) for iXrjXvOoTa.
3 Xvei for fji-^ o/ioXoyet.
V. 6 /Jiovto (B) for fiovov.
In V. 10 it may be questioned whether d jmiJ tticttcucoj' should not
stand absolutely, t<3 ^eu and tm vl& being two attempts to define the
sense. It will be seen that there is in the majority of cases a clear Superior-
preponderance if not a complete agreement of the most ancient most an-
Greek MSS. for the reading adopted. The mass of later Greek <'^®"* *^^*'
MSS. give in most cases the reading which is rejected, but not
unfrequently they are fairly divided between the rival readings
{e.g. ii. 4, 7, 13, 23, 24; ui. i, 13, 16, &c.). The reading of the
most ancient Greek MSS. is generally supported by important ,
representatives of the early versions and by some later MSS. But
ia a very few cases a reading is taken on small ancient authority
alone which would be inadequate if the reading were considered
by itself (iv. 10, 15; v. 5).
But not to enter now into the details of evidence it will be
evident upon a consideration of the contexts that the most ancient
reading gives in very many cases that shade of colouring to the
passage which at once approves itself to be original (e. g. i. T ; ii. 7,
19, 27; iii. I, 2, 5, 14; iv. 3, 19; V. 6, 18). In other cases the
most ancient reading easily explains the origin of the recent reading
while the converse change is unintelligible (e. gr. ii. 23 ; v. 13 ; see
also i. 4, 5 j ii 4; I3, 18, 20, 24, 27, 28] iii. 13, 18; v, 2, 9). In

xxu TEXT.
one place only (iv. 20) does the reading of the more recent type of
Greek MSS. appear at first sight to be intrinsically more likely.
The variants offer good examples of conflate readings (ii 15 toi?
Oeov Kal irarpoi j comp. 3 John 12 vtto avT^s ttJ's iKKXrjo'La? Kal T^s
aA,i;^€tas) ; of omissions by homoeoteleuton (ii 27 f. ; iv. 6, 21 ; v. 2 f. ;
and especially il 23); of the addition and omission of the final n,
represented by a Hne over the vowel (ii 13, 14); oiitacism (iv. 2).
The text of The text of B is, as elsewhere, of paramount excellence. It
God. Vat. i. -L. • ¦ r
g appears to be m error m very few cases :
1. 2+0 empaKa/ier.
li. 14 TO aTT ap^rjs.
25 vpiiv, comp. iii. i.
27 j(apio-p.a.
iii. 21 e^et.
Some of the readings which it gives are more or less doubtful :
ii. 2 fiovoiv. Comp. V. 6.
14 om. ToC Oeov.
24 om. iv before tm irarpi.
27 aAAa for dXX oSs.
29 om. Kal.
iii. 15 eavTov for avTou
23 irioTivcrwji.t.v,
iv. 2 iXrjXvSivai.
10 ijyaTnyKa/iev.
15 add ICpuTTOi.
V. 5 Tts eo"Tiv Se.
6 fwvio. Comp. ii. 2.
It is not, as far as I can judge, ever in error (unless in iii. 7)
when it is supported by some other primary uncial or version :
i. 5 OVK eo-Tiv ev aijT<3 B 13 31 syr. vg me the.
ii. 6 om. ouToJs AB syr. vg latt the.
20 om. Kat (2°) B the.
TravTes NB the.

TEXT. xxiii
iii. 5 om. t^/juHv AB 13 lat.vg syr. hi me.
19 om. Kat (1°) AB lat.vg syr. hi me.
nyVKopStav A*B syr. vg the.
21 om. iJ/Aoiv (1°) AB 13.
om. T^pLwv (2°) BC.
iv. 3 om. Xp. ev a: iX. AB lat. vg me.
1 2 ev tjpuv icrrlv NB.
19 om. ai3Tdv AB (the).
20 ov SvvaToi nB syr. hi the.
V. I om. Kat (2°) B 13 (lat. vg) the.
2 7rotto//,ev B lat. vg syr me the.
18 avTov A*B.
(iv. 21 is not a case in point.)
The text of N contains many errors some of which remain un- The text of
corrected, and not a few peculiar false readings : N. '
i. 30 aKTjK. Kai ecop. Kat airayyeXX.
5 t] airayyeXtas corrected to 1; ayairr] t^? eirayyeXtas.
ii. 3 <^vXafa)p.ev (l'' m.).
4 om. ev TovTcp.
i; aX. TOV Oeov.
8 aX. Kat ev.
9 p,t<raiv, xj/evo'Trjs ecTtv Kat ev t. aK.
13 TO TTOvijpdv. Comp. V. 8 TOV aX. j v. i.
24 aKr/Koare (twice).
ev T<3 TT. Kal iv T<o vt<3.
26 ravra Se.
27 TTvev/ia (l'' m.).
0X17^575.
28 om. Kat vvv...avT(5.
ev Ty Trap. a. aTT avTov.
iii. 5 oiSap.ev. OVK e. ev avT£.
14 ixeralSejSrjKev.

xxiv TEXT.
21 aBeXtjyoi,
2 2 alT(OfJi,e0a.
iv. 2 ytV(o(rKO/.tev.
3 OTt aKrjK. OTl.
op,. 'Iijo-ovv Kvpiov. Comp. I Cor. xii. 3.
8 om. d /il) dy....0e6v (l* m.): om. tov 0. (N").
9 ^(3p,£V.
1 7 jLie^* 57/x(ov ev 17p.1v.
Ty ayaTTTj r^s Kp.
e(rdp.efe.
20 om. oTt.
V. I TO yeyewr)p.evov. Comp. v. 20; ii. 13.
7 ot Tpei's. '.
9 T^v p,apT. TOV Oeov (l* m.).
10 ip,apTvp7jKev.
OVK CTrio-TevKCV.
20 TO dXrjOivov {1^ m.).
In several cases it has false readings in common with A and
with C respectively :
nA.
iii. 21 add ijpLwv after KaTayivuxTKyj.
V. 6 add Kat Trvevp.aTos after alfiaro^.
NC. i. 9 add 77p.cov after cip,apTtas (2°).
ii. 6 add ovtms.
iii. 5 add i^pwv after dfiapTia^.
1 1 eirayyeXta.
13 add Kat.
19 add Kat.
21 add >J/i(3v after KapSta.
The text of The text of A, which represents a far more ancient type in this
^_ ¦ ¦ Epistle than in the Gospels, contains many peculiar readings in
which it has often the support of the Vulgate :

TEXT. XXV
i. 6 eav -I- yap.
7 /ieT* avTou (some lat).
ii. 2 ioTT. IX. lat. vg.
8 (TKta. ev avT. aX.
27 om. Kat before KaOm.
iii. 20 om. OTt 2°, lat. vg me the.
23 Tu ov. avTov 'I. X.
iv. 6 ev TOVTO) lat. vg me the.
7 add TOV Oeov.
8 ov ytvojo-Ket.
10 eKetvos for avTos^
15 o/ioXoy^.
16 iricTTevofxev (lat. vg) me.
19 add ovv lat. vg.
d Oeo^ for avTo's lat. vg.
2 1 oiTrd TOV Oeov lat. vg.
V. 6 TTvev/xttTt for atp,aTt.
10 add TOV ^eov lat. vg mCi
to! vt(^ lat. vg.
OVK eirto'Tevcrev.
1 1 avTi; eo'Ttv 17 t,.
14 dvop.a for OeX-qfua.
16 jj-rj dfjiapT. dpi,, fn-rj Tip. 0.
20 tiXij^tvdv Oeov lat. vg me.
om. 'Itjaov Xpto-Tol lat. vg.
The peculiar readings of C have no appearance of genuineness : The text of
Cod. Eph.
i. 4 add in fin. ev t^/uv.
9 om. tjp.ds.
ii. 21 om. Trav.
iii, 20 Kvptos (for 6eds).
iv. 2 Xpto-Tov Iijcrovv.
W.

xxvi TEXT.
In several places it gives a correction which was adopted widely :
i. 3 om. Se'.
5 eTTayyeXta.
ii. 4 om. OTt.
iii. 14 add tov dSeX^dv.
The Latin The Vulgate Latin Version is for the most part very close to
Vulgate. ,, , „ , -r
the early Greek text. It represents however in some cases readmgs
which areaiot now noted from> Greek MSS. :
ii. I sed et si : Kal idv Se (Did),
12 remittuntur '(^ ti^tovTiy).
iii. 1 7 qui habuerit : om. Se.
iv. 3 qui solvit (Xv'ei) Jesum Christumt
hie est antichristus, quod.
4 eum : avTov.
16 caritati + Dei.
V. 6 Christus for to irvev/ia.
7 unum sunt for ets to ev eto-iv.
9 test. Dei + quod majus est.
15 e< scimus (n*A omit Kat ea'v).
Other readings are preserved in some later copies :
ii 10 in nobis non est.
27 maneat : p,eveT(o.
iii. 6 + et omnis.
16 +Dei.
iv. 2 cognoscitur : yvioo-KCTat.
V. 16 scit : etSg.
ut roget quis : tva ipwrrja-n tis
17 om. ov.
It agrees with N alone in ii. 8 ( -f- ei! in ipso), and with B 31* in
ii. 25 (vobis).
Some peculiarities of order may perhaps represent real variations :
i. 9 fidelis et iustus est.
ii. 5 verbum eius.

TEXT. xxvii
iv. 3 nunc iam in mundo est.
1 2 vidit umquam.
1 7 ndbiscum caritas.
In three places ' sicut est' represents ojs, KaOms, i. 7 ; ui. 3, 7.
Variations in other passages may be simply due to interpretation :
i. 4 scripsimus, ii 18 numo autem, id. 20 sed vos, iii. 19 suademus,
iv. 20 videt (2).
The peculiarities of interpretation in the following places are
worthy of remark. Many of them are touched upon afterwards :
i. 3 ut...sit,
ii. 2 pro totius mwndi [peccatis].
16 coTic. carnis est... quae non est.
21 non... quasi ignorantibus ..^sed quasi scientibus ....
iii I ut nominemur et simus.
10 qui non est iustus,
14 translati sumus,
V. 4 quw vincit.
1 5 quas postulamus.
16 petit.
18 generatio dei (1 17 yivtrqa-i's tov Oeov).
20 ut cognoscamtJbs...ut simus.
But caution is necessary in constructing the Greek text which
the version represents. The same words are not always rendered
in the same way in like contexts. Thus irapdyeTai is rendered
transierunt in ii. 8 and transibit (fransit) (though both forms may
possibly represent transiit) in ii. 17; Trjpeiv is rendered in three
consecutive verses by observare, custodire, servare (ii 3, 4, 5); ^(3s
is rendered by lux (i. 5, 7 ; ii. 9), and by lumen (ii. 7, 10) ; ytvoJo-Ko-
p,ev in the same connexion is translated scimus (ii. 3, 5, 18 ;' ui. 24),
cognoscimus (iii. 19; iv. 6; v. 2), and infellegimus (iv. 13).

c 2

xxviii TITLE.

IL TITLE.

Titles in In God. Vat. B and God. Alex. A the title is simply 'Iwavou
MSS (-a'vTov) a. Of John i. In Cod. Sin. N this is further defitned
'I. eTTtcTToXij' d. The first Epistle of John; and in Cod. Angelicus L
(ssec. IX.) it becomes iiriaToXrj KaOoXiKrj tov dyiov dwoo'ToXov I., The
Catholic Epistle of the holy Apostle John; while Cod. Porphyr. P
(ssec. IX.) gives 'I. tov evayyeXto^Tov Kat aTtoo-^ToXov c7rto-ToX?7] d. The
first Epistle of John the Evangelist and Apostle.
One heading from a later MS. (f '") is worth quoting : ^povT^s
vtds 'I. TdBe ^(pLaTiavoTxTLV, A son of thunder \.saitK\ these things to
Christians.
The title The Epistle- is commonly spoken of as iTrixTToXrj KaOoXiKrj, ' a
Catholic. catholic, general, epistle.' The meaning of the epithet is well given
by CEcumenius (ssec. x.). Ka^oXtKat XeyovTat avjai otovei eyKVKXtoi.
Ov yap d<^o)ptcrp,evo)s e^vet evt 57 TrdXet oSs d ^etos IlavXos, otov 'Pu/iat-
ots ^ Koptv^tots, irpoo-^mvet Tavras Tas eirtCTToXds d tZv tolovtihv tov
Kvpiov ixaOrjriiiv Olaaos, aXXa Ka^oXov TOts Trto-TOts, rjTei 'lovSatots TOts
ev rg SiaorTTOpa, ws Kat o IleTpos, rj Kal ttolkti Tots vtto ttJv avrijv Trt'ortv
Xpto-Ttavots TeXovcrtv {Prcef ad Comm. in Ep. Jac.).
The word occurs in this connexion from the close of the second
century onwards. Thus Clement of Alexandria [Strom, iv. c. 15
§ 99, p. 606 P.) speaks of the letter contained in Acts xv. 23 ff. as
¦q iTTUTToXri rj KaOoXiKT] Tmv aTTOiTToXun/ cE7rdvTO)V...8taKouto-5eto-a ets
Tovs TTto-Tovs. . . Origen uses the epithet of the Eirst Epistle of St Peter
(cf. Euseb. H. E. vi. 25), i John, Jude (in the Latin translation),
and of the (apocryphal) letter of BarnabaiS (c. Cels. 1. 6^). So also
the word is used of letters with a general appHcation (though spe
cially addressed) which made no claim to canonical authority (Euseb.
H. E. IV. 23; comp. V. 18).
In this sense the word was appropriately applied to the letters
of James, i Peter, i John, which formed the centre of the collection
of non-Pauhne Epistles. It was then extended to 2 Peter and Jude

TITLE. xxix
which are perfectly general in their address; and so (less accurately)
to 2, 3 John, which were taken in close connexion with i John.
By a singular error the group of letters was called in the later The title
Western Church ' canonical ' (canonicce) in place of ' catholic'
Junilius (c. a.d. 550) had spoken of the letters of James, 2 Peter,
Jude, 2, 3 John as added by very many to the collection of Canonical
books (quse apostolorum Canonicse nuncupantur). Cassiodorus fol
lowing shortly afterwards adopted the epithet apparently as a pecu
liar title of the whole group (de inst. div. Litt. 8), though he extends
it also to the whole collection of apostolic epistles. From him it
passed into common use in this limited sense (comp. Deer. Gelas.
§ 6 vy. II. Hist, of N. T. Canon, p. 572).

IIL FORM.
In catalogues of the Books of the New Testament the writing The
is alwsiys called a ' letter,' but the question arises In what sense can j^^g .^^
it be so called ? It has no address, no subscription ; no name is con- ^^"^g^^f
tained in it of person or place : there is no direct trace of the a letter;
author, no indication of any special destination. In these respects
it is distinguished from the Epistle of St James and from the
Epistles to the Ephesians and to the Hebrews, which come nearest
to it. The Epistle of St James ends abruptly, but it has a formal
salutation. The Epistle to the Ephesians has a salutation, though
it is probable that in different copies the names of different
churches were inserted, and it has a formal close : the Epistle
to the Hebrews has a formal close with several personal details.
The writing of St John is destitute of all that is local or special.
But while this is so, the writing is at the same time instinct but is full
, » ,. mi 1 ¦ J. of personal
from first to last with intense personal feeling. The author is not relation-
dealing with abstractions but with life and living men. He is ^ 'P-
bound to them and they to him : the crown of his joy and their
joy is the fulness of their faith (i. 4). He appeals to them as

XXX FOEM.
one who is acquainted both with their position and with their
history (ii 12 ff.).
He speaks in teaching and in counsel with the directness of
personal experience (i. i ff.). He has a clear view of the dangers
and of the strength of those whom he addresses (ii. 12 ff. j 7, 22, 27 ;
I iii. 2, 13 t. ; iv. i, 4 ff.; v. 13, 18 ff.). But all individual relation
ship and sympathy is seen in the light of a fellowship spiritual and
eternal to which it is contributory.
A Pas- Thus perhaps we can best look at the writing not as a Letter
toral. .p^
called out by any particular circumstances, but as a Pastoral
addressed to those who had been carefully trained and had lived
long in the Faith; and, more particularly, to those who were
familiar either with the teaching contained in the Fourth Gospel
or with the record itself. The substance of the Gospel is a com
mentary on the Epistle : the Epistle is (so to speak) the condensed
moral and practical application of the Gospel.

IV. AUTHORSHIP, DATE, PLACE OF WRITING.
The au- The question of the authorship of the Epistle cannot be dis-
thorship insepara- cussed as an isolated question. The writing is so closely connected
that of the ^^^^ ^^^ Fourth Gospel" in vocabulary, style, thought, scope, that
Gospel. these two books cannot but be regarded as works of the same author
(see § viii)'. The proofs which are given elsewhere to establish
the fact that the Fourth Gospel was written by the Apostle
St John extend to the Epistle also. Every paragraph of the
Epistle reveals to the student its underlying dependence upon the
record preserved in the Gospel. The teaching which it conveys
is in every part the outcome of the life which is quickened by the
Evangelist's witness to Christ. It is not that the author of the
1 The arguments which have been the books were not detached from life
alleged to support the opinion that the and criticised without regard to their
Books were by different authors, do main characteristics. Huther has ex-
not seem to me to need serious exami- amined them in detail. Einl. § a.
nation. They could not be urged if

AUTHOKSHIP, DATE, PLACE OF WRITING. xxxi
Epistle directly uses the materials contained in the Gospel: he
has found in them his starting-point and his inspiration, but at
once he goes on to deal independently with problems which are
before him.
A single illustration will suffice to shew the general relations The con-
of the two Books. Let any one compare the Introduction to the between
Gospel (John i. i— 18) with the Introduction to the Epistle (i John *ne*Xiife
i- I — 4), and it will be seen how the same mind deals with the "°* "^ ^^-
temal de-
same ideas in different connexions. No theory of conscious imita- pendence.
tion can reasonably explain the subtle coincidences and differences
in these two short crucial passages. And here a close comparison
can be fairly made, because the Evangelist writes in this case not
as a narrator of the Lord's words, but in his own person'.
It may be added that the writer of the Epistle speaks through
out with the authority of an apostle. He claims naturally and
simply an immediate knowledge of the fundamental facts of the
Gospel (i. I ; iv. 14), and that special knowledge which was pos
sessed only by the most intimate disciples of the Lord (i. i ei^iyXa^i/-
o-a/xev). But while the two writings are thus closely connected, there is The rela-
no sufficient evidence to determine the relative dates of the Epistle of the two
and of the Gospel as written. The difference in the treatment of fLrtahi™^"
common topics and in the use of common language leads to no
certain conclusion. Such variations are sufficiently accounted for
by the different nature of the two writings; and there is every
reason to believe that the Fourth Gospel was shaped by the Apostle
in oral teaching long before it was published or committed to
writing. It can only be said with confidence that the Epistle pre
supposes in those for whom it was composed a familiar acquaintance
with the characteristic truths which are preserved for us in the
Gospel. The conclusion as to the authorship of the Epistle which is External
. , evidence.
obtained from internal evidence is supported by external evidence
1 Compare also i. 3 f., v. 13 with John xx. 31. See § ix.

xxxii AUTHORSHIP, DATE, PLACE OF WRITING;
as strong as the circumstances allow us to expect. It was used by
Papias (Euseb. H. E. iii. 39), by Polycarp (ad Phil. c. 7), and by
Irenseus, the disciple of Polycarp (iii. 16, 18). It is mentioned in
the Muratorian fragment 'as received in the Catholic Church,' ac
cording to the more probable rendering, or as 'reckoned among
the Catholic Epistles',' It was included in the oldest Versions of
the East (Syriac) and West (Latin). It was quoted by the earliest
fathers of Africa and Alexandria, whose writings have been pre
served, TertuUian and Clement ; and tUl recent times was ' univer
sally acknowledged' (Euseb. H. E. iii. 25 ; Hieron. de virr. ill. 9).
Probably There is no direct evidence to shew, when and where it was
late and at ''"'itten. The circumstances of the Christian Society point clearly
Ephesus. tQ a^ jj^^e date, and this may be fixed with reasonable likelihood in
the last decade of the.£rst century. The later years of St John
were spent at Epheaus ; and, in the absence of any other indication,
it is natural to suppose that it was written there.
The specific form of false teaching which is directly condemned
in the Epistle (iv. 3) suggests the same conclusion. Cerinthus,
who is known to have maintained it, taught in Asia Minor at the
end of the first century, and is placed by tradition in immediate
connexion with St John (comp. § vi).

V. DESTINATION.
Addressed This' being so, it seems to follow that the writing was addressed
to a circle . i, .
of Asiatic primarily to the cu-cle of Asiatic Churches, of which Ephesus was
^^'^ ®^- the Centre, Universal tradition and such direct evidence as there is
from Asiatic writings ahke confirm this view. Nor is there any
evidence against it, for the strange statement which gamed currency
through Augustine {Quast. Evang. 11. 39) that the Epistle was ad
dressed 'to the Parthians' (epistola ad PartJws) is obviously a
blunder, and is wholly unsupported by any independent authority^
1 Supersoripti Johannis duas ia = In one Latin MS., referred to by
cathoHca (aU. oatholicis) habentur. Sabatier, the Epistle is said to bear
Comp.Hisi.o/Jf. r. CanoB, p. 537. Va^ m\% Epistola ad Sparthos. This

CHARACTER. xxxiu

VL CHARACTER.
The exact destination of thb Letter is however of no real The Book
mi , . . , , , answers to
moment. Ihe colouring is not local but moral ; and it offers a a new age
vivid picture of a Christian Society which is without parallel in the church.
New Testament. The storm which St Paul foretold in his Pastoral
Epistles (2 Tim. iii. i ; iv. 3), and in his address to the Ephesian
elders (Acts xx. 29 f.), had broken over the Church. Jerusalem
had been destroyed. The visible centre of the Theocracy had been
removed. The Church stood out alone as the Body through which the
Holy Spirit worked among men. And in correspondence with this
change the typical form of trial was altered. Outward dangers were
overcome. The world was indeed perilous; but it was rather by
its seductions than by its hostility. There is no trace of any recent
or impending persecution. Now the main temptations are from
within. Perhaps a period of tranquillity gave occasion for internal
dissensions as well as for internal development.
Tvro general characteristics of the Epistle are due^ to this change
in the position of the Church. On the. one side the missionary work
of the Society no longer occupies a first place 'in the Apostle's
thoughts ; and on the other, the topics of debate sure changed.
At first sight there is something almost unintelligible in the The world
. , overcome,
tone in which St John speaks of 'the world.' He regards it with
out wonder and without sorrow. For him ' leva ' is identical with
' love of the brethren.' The difficulty however disappears when his
has led to the conjecture that it w>3 first Epistle, and then misinterpreted.
originally epistola ad Sparsos (comp. So , Cassiodorus extends the title ad
I Pet. i. i). It ia however more pro- Parthos to the Epistles of St John
bable that the title is a corruption of generally: Epistols Petri ad gentes
wpos vapdivovs. In a fragment of the ...Johannis ad Parthos (de instit. div.
Latin translation of the Outlines of litt. xrv.). Bede's statement that
Clement of Alexandria, it is 'said: 'Athanasius, bishop of Alexandria,'
secunda Johannis epistola qua ad was 'among the many ecclesiastical
virgines scripta simplieissima est (p. writers who affirm that it was written
loio P.) ; and a late cursive MS. (62) to the Parthians ' (Prol. super vii.
has for the subscription of the second Canon. Epp.), caimot be accepted with-
Epistle, I. /3 vpos UdpOovs. This title out corroborative evidence.
may easily have been extended to the

xxxiv CHARACTER.
point of sight is realised. Accordmg to his view, which answers
to the eternal order of things, the world exists indeed, but more as
a semblance than as a reality. It is overcome finally and for ever.
It is on the point of vanishing. This outward consummation is in
God's hands. And over against 'the world' there is the Church,
the organised Christian society, the depository of the Truth and
the witness for the Truth. By this therefore all that need be done
to proclaun the Gospel to those without is done naturally and
effectively in virtue of its very existence. It must overcome the
darkness by shining. There is therefore no need for eager exhorta
tion to spread the word. St Paul wrote while the conflict was
undecided. St John has seen its close.
The Jew- This paramount office of the Church to witness to and to embody
troversy the Truth, concentrated attention upon the central idea of its mes-
olosed.. g^gg ^^ itself and not in its relation to other systems. The first
controversies which fill the history of the Acts and St Paul's
Epistles are over. There is no trace of any conflict between ad
vocates of the Law and of the Gospel, between champions of works
and faith. The difference of Jew and Gentile, and the question of
circumcision, have no place in the composition. The names them
selves do not occur (yet see 3 John 7). There is nothing even to
shew to which body the readers originally belonged, for v. 2 1 cannot
The main be confined to a literal interpretation. The main questions of
that of the debate are gathered round the Person and Work of the Lord. On
Christ! ° ^^^ °^^ ^^^^ ^® ^^ represented as a mere man (Ebionism) : on
the other side He was represented as a mere phantom (Docetism) :
a third party endeavoured to combine these two opinions, and sup
posed that the divine element, Christ, was united with the man
Jesus at His Baptism and left Him before the Passion (Cerinth-
ianism). The Epistle gives no evidence that St John had to contend with
Ebionistic error. The false teaching with which he deals is Docetic
Bocetism. and specifically Cerinthian. In respect of the Docetic heresy gene
rally Jerome's words are striking : apostolis adhuc in sseculo super-
stitibus, adhuc apud Judseam Christi sanguine recenti, phantasma

CHARACTER. xxxv
Domini corpus asserebatur (Dial. adv. Lucifer. § 23). Ignatius
writes againsb it in urgent language :
Ad Trail. 9, 10, "K-iat^uiO-qTe ovv orav vp-tv x<"pts 'Iijo-ov 'S.puTTOv
XaXij Tts, Toi! €K yevovs AavtS, tov eK Maptas, os aXijSaSs iyevvTjOrj,
e(f)ayiv Te Kat eirtev, aXijSws iBitaxOr/ cirt Hovtiov HtXctTOV, dX-rjOwi
eo-TavpiaOrj Kal a7re^avev...os Kat dXrjOui'S -qyepOr) aird veKp(i3v...Et Se,
uxTTTep Ttves a^eot ovTes...X€yov(rtv to SoKetv ireirovOevai avTov avrol
TO ooKetv ovres, eyto Tt oeoefiai;
Ad Smyrn. 2, a'Xij^us hraOev tos Kat aXij^ms aveorijo-cv eavTo'v
ov^ Sxnrep diria-Toi Ttves Xeyovfftv to SoKetv avTov Treirov^eVai, avTOt
TO SoKetv ovres. Comp. cc. I, 5, 12.
Ad Ephes. 7, ets iaTpos ia-nv, o-apKtKo's Te Kat TTvevp-artKos, ycvvij-
Tos Kat aye'vvrjTOS, ev a-apKi yevdjtievos ^eds, ev OavdTta ifrnj dXrjOivy, Kal
eK Maptas Kat Ik ^eoi; TrpcoTov iraOryro'S Kat rdrc aTraOij^. Comp. c. 18.
So also Polycarp :
Ad Phil. c. 7, Tras yap os av /u.^ op,oXoyy 'Irjcrovv XptorTov ev o-apKt
eXijX-v^evai avTi)(pifJ-TO<i itTTi' Kal os av piT] ofJ-oXoyy to fxapTvpiov TOv
(TTavpov eK TOV SiafSoXov imi .
Irenseus characterises in particular the opinions of Cerinthus Cerin-
fni flTtl S^TL
very clearly: [Cerinthus] Jesum subjicit non ex Virgine natum,
impossibile enim hoc ei visum est ; fuisse autem eum Joseph et
Marise filium...et plus potuisse justitia et prudentia et sapientia prse
omnibus, et post baptismum descendisse in eum Christum ab ea
principalitate quse est super omnia... in fine autem revolasse iterum
Christum de Jesu, et Jesum passum esse et resurrexisse : Christum
autem impassibilem perseverasse'existentem spiritalem^
In the presence of these false views St John unfolds the Truth, Against
¦^ this false
1 The so-caUed 'Gospel according St John or Cerinthus should have
to Peter' is said to have favoured their visited the baths at Ephesus. This
views (Serapion, ap. Euseb. H. E. difficulty however was not felt by
VI. 12). Irenseus. The Christology of Nes-
" Iren. adv. har. I. 26. i. Comp. torianism pressed to its logical con-
Epiph. Seer, xxviii. i. For the story sequences is not distinguishable, as it
of St John's refusal to be under the appears, from that of Cerinthus. The
same roof with Cerinthus, see Iren. more extreme Docetcs regarded the
ap. Euseb. S. E. iv. 14 (Iren. adv. manifestation of the Lord as being in
hcer. in. 3. 4, on the authority of appearance only ((pavrmrlq), Hke the
Polycarp). It is strange that either Theophanies in the Old Testament. '

xxxvi CHARACTER.
teaching not iu the form of argument but of announcement. He declares
St John , ^ , . . , _, \ ¦ .-i
proclaims that Jesus Christ has come (iv. 2), and is coming (2 iip. 7) m the
Gufspel^^ fiesh (comp. v. 6), He shews that the denial of the Incarnate Son
is practically the denial of the Father, the denial of God (ii. 22 ;
V. 20). It is the rejection of that power by which alone true Hfe
is possible through a divine fellowship (i. 2 f.).
as the old But in insisting on these truths St John disclaims all appear-
Truth. ance of bringing forward new points. His readers know implicitly
all that he can tell them. He simply pleads that they should yield
themselves to the guidance of the Spirit which they had received.
So they would realise what in fact they already possessed (ii. 7, 24 ;
iii. 11). Perhaps it may be inferred from the stress which St John
lays on the identity of the original word with the teaching which
he represented, that some had ventured to charge him also with
innovation. Such an accusation would have superficial plausibility ;
and the Epistle deals with it conclusively either by anticipation or
in view of actual opponents.
The letter Thus this latest of the Epistles is a voice from the midst of the
applicable Christian Church revealed at last in its independence. Many who
fromlts ^^^^ ^^ ^^> ^^ ^^^ probability, grown Up as Christians. A Christianity
circum- ^f j^abit was now possible. The spiritual circumstances of those to
stances, and whom it was first sent are like our own. The words need no accom
modation to make them bear directly upon ourselves.
from its And while the Christological errors which St John meets exist
teaching. n .
" more or less at all times, they seem to have gamed a dangerous
prevalence now. Modern realism, which has found an ally in art,
by striving to give distinctness to the actual outward features of
the Lord's Life, seems to tend more and more to an Ebionitic Christ
ology. Modern idealism, on the other hand, which aims at securing
the pure spiritual . conception free from all associations of time and
place, is a new Docetism. Nor would it be hard to shew that
popular Christology is largely though unconsciously affected by
Cerinthian tendencies. The separation of Jesus, the Son of Man,
from Christ, the Son of God, is constantly made to the destruction
of the One, indivisible Person of our Lord and Saviour. We have

CHARACTER. xxxvii
indeed no power to follow such revelations of Scripture into sup
posed consequences, but our strength is to hold with absolute firm
ness the apostolic words as St John has delivered them to ua.
The teaching of St John in his Epistle thus turns upon the The facts
Person of Christ. Under this aspect it is important to observe that Gospel the
it is intensely practical. St John everywhere presents moral ideas motive^for
resting upon facts and realised in life. The. foundation on which action-
conviction is based is historical experience (L i ff. ; iv. 14). This,
as furnishiBg the materials for that knowledge which St John's
readers had ' heard from the^ beginning,' is set over against mere
speculation (ii. 24). Truth is never- stated in a speculative form, but
as a motive and a help for action. The writer does- not set before
his readers propositions about Christ, but the Living Christ Him
self for present fellowship. And yet while this is so, the Epistle
contains scarcely anything in detail of Christ's Life. He came in
the flesh, 'by water and blood;' the Life was majiifosted; He
walked as we are bound to walk. He laid down His Life for us ;
He is to be manifested yet again ; this is all. There is no mention
of the Cross or of the Resurrection. But Christ having died lives
as our Advocate. (Compare Addit. Note on v. 6.)
The apprehension of the historical manifestation of the Life of InteUec-
Christ is thus pressed as the prevailing and sufficient motive for jn itself
godlike conduct ; and at the same time mere right opinion, apart i^^-"' 1
from conduct, is exposed in its nothingness, Simply to say, ' we
have fellowship with God,' 'we are in the light,' we 'know God,'
is shewn to be delusion if" the corresponding action is wanting
(L 6, ii. 9, 4).
The Epistle, as has been already said; comes from the midst of Wide
the Christian Church to the members of' the Church. It is the the Epi-
voice of an unquestioned teacher to disciples who are assumed to be ^ ^'
anxious to fulfil their calling. In virtue of the circumstances of
its composition it takes the widest range in the survey of the Gospel,
and completes and harmonises the earlier forms of apostolic teaching.
St John's doctrine of 'love' reconciles the complementary doctrines
of 'faith' and 'works.' His view of the primal revelation 'that

xxxviii CHARACTER.
which was from the beginning... concerning the word of life,' places
Judaism in its true position as part of the discipline of the world,
and vindicates for Christianity its claim to universality. His doc
trine of ' Jesus Christ come in flesh ' affirms at once the historical
and the transcendental aspects of His Person. His exhibition of
a present divine fellowship for man, issuing in a future transfigura
tion of man to the divine likeness, offers a view of life able to meet
human weakness and human aspiration.
Silence as Two other peculiarities of the Epistle seem to be due to the
to Old .
Testament same causes which determined this catholicity of teaching. Alone
siastical " °^ ^^ *^® writings of the New Testament except the two shorter
orgamsa- letters and the Epistle to Philemon, it contains no quotations or
clear reminiscences of the language of the Old Testament (yet see
iii. 12). .And again, while the Christian Society is everywhere
contemplated in its definite spiritual completeness, nothing is said
on any detail of ritual or organisation.

VII OBJECT
The object The object of the Epistle corresponds with its character. It is
of the
Epistle (as presented under a twofold form :
of the
Gospel) (i) i. 3, f, o eoipaKajixev Kat aKT/jKoap-ev aTrayyeXXo/iev Kai vpiiv, tva
positive. V . - / , o' ' ' ^ ' / sv « • ' ^
Kttt vp.ets KOtvovtav e^iJTe p.eo iy/io)v, Kat r] Kotvoivta oe 17 ijp.eTepa p,eTa
TOV TraTpos Kat pi,eTa tov vlov avTov Irjo'ov XpiaTov' Kat TavTa ypot^o/xev
i;p,6ts tva jj X°-P^ i^/tKov (v. vp.<uv) ij ¦jreirX'qpap.evt].
That which we have seen and hea/rd declojre we unto you also,
that ye also may have fellowship with us : yea, and our fellowship
is with the Father, and with his Son Jesus Christ : and these
things we write, that our joy may be fulfilled.
(ii) V. 13 Tai;Ta eypaxpa vplv tva etSvjTe OTt ^mrjv e^ere atuJvtov, TOts
TTtO'Tevovo'tv ets to ovop,a toiJ vtoC toi! Oeov.
These things have I written unto you, that ye may know that ye
have eternal life, even unto you that believe on the name of the Son
of God.

OBJECT. xxxix
With these must be compared the account given of the object of
the Gospel :
(iii) John xx, 31 ravTa Se yeypaTTTOi tva Trto-TevoTjre ort 'Itjctovs
eoTtv d XptffTOS o vtos rod Oeov, koI tva TrtorevovTes ^(orjv exV^^ ^^ 'T'S
ovo/iaTi avToiJ.
But these are written, that ye may believe that Jesus is the Christ,
the Son of Ood ; and that believing ye may have life in his name.
There is a complete harmony between the three. The acceptance
of the revelation of Jesus — the Son of man — as the Christ, the Son
of God (iu), brings the power of life (ii), and this life is fellowship
with man and with God in Christ (i). Life, in other words, life
eternal, is in Christ Jesus, and is realised in all its extent in union
with Him : it is death to be apart from Him,
The pursuit of such a theme necessarily involves the condem
nation and refutation of corresponding errors. But St John's
method is to confute the error by the exposition of the truth realised
in life. His object is polemical only so far as the clear unfolding
of the essence of right teaching necessarily shews all error in its
real character. In other words St John writes to call out a welcome
for what he knows to be the Gospel and not to overthrow this or
that false opinion.

VIIL STYLE AND LANGUAGE.
The style of the Epistle bears a close resemblance to that of the General
. . resem-
Gospel both in vocabulary and structure. There is m both the same blance to
emphatic repetition of fundamental words and phrases, — ' truth,' pgj_
'love,' 'light,' 'in the light,' 'being born of God,' 'being' or 'abiding
in God ' — and the same monotonous simplicity of construction.
The particles are singularly few, , For example yap occurs only Scantiness
three times: ii. 19; iv, 20; v. 3 (2 John 11; 3 John 3, 7); Se'cles,
nine times (about one-third of its average frequency) ; jxev, Te and ovv
(3 John 8) do not occur at all (the last is twice wrongly in com-

xl STYLE AND LANGUAGE.
mon text). The absence of ovv is the more remarkable because it is
the characteristic particle of the narrative of the Gospel, where
St John seems to dwell on the connexion of facts which might be
overlooked ; otl, ' that ' and ' because,' is very frequent ; and it is
constantly found where yap might have been expected.
The common paorticle of connexion is Kat. This conjunction
takes its peculiar colour from the sentences which are thus added
one to the other : e. ^. i 5 ; ii 3 ; and it is used not uncommonly
when a particle of logical sequence might have been expected : e. g.
iii. 3, 16:
Very frequently the sentences and clauses follow one another
without any particles: e.g. ii. 22 — 24; iv. 4 — 6; 7 — 10; 11 — 13.
See also ii 5, 6 ; 9, 10 ; iii 2 ; 4, 5 ; 9, 10.
Sometimes they are brought into an impressive parallelism by
the repetition of a clause :
i. 6, 8, 10 (eav et7rci)ju.ev),
V. 18 — 20 (otSap.ev).
St John These different usages are diflferent adaptations of St John's
anTdea\y characteristic principle of composition : he explains and develops
parallel- j^jg^ ideas by parallelism, or (whieh answers to the same tone of
thought) by antagonism.
It is not of course maintained that this method of writing is the
result of studied choice. It is, as far as we may presume to judge,
the spontaneous expression of the Apostle's vipion of the Truth,
opening out in its fulness before the eye of the believer, complete in
its town majiCsty, requiring to. be described and not to be drawn out
by processes of reasoning.
In this respect and generally it will be felt that the writing is
thoroughly Hebraistic in tone, and yet it does not contain one quo
tation or verbal reminiscence from the Old Testament.
Charao- ^^ significant verbal coincidences of language between the
teristio Epistles and Gospel the following may be noticed. The words are
either exceptionally frequent in these writings or peculiar to them :
Koo-joios (moral) (John i. 10 note).

STYLE AND LANGUAGE. xii
"jficos (i John i. 5 note).
(TKOTia (o-ko'tos) (i 6 note).
4>avepovv (i. 2 note).
^aCveiv (ii. 8 note).
ewpaKe'vat (i I note).
^eao-^ai (Oewpeiv only once in the Epistles : i John iii. 17 (.John
i. 14 note).
^avaTos (spiritual) (iii. 14 note).
^<oV atcoVtos (1? otoJvtos C, -q f. 1; at.) (Add. note on v, 20).
¦q dX-qOeia. (i 6 note).
d aXi;9tvds ^eds (v. 20 note).
TO 7rvevp,a Trj'; dXrjOela's (iv. 6 note).
fj-apTvpeiv, p-apTvpia (i. 2 note).
TeKvia (ii. i note).
TratSta (ii. 14 note).
o p,ovoyevi;s vtds (Add. note on iv. 9).
aya?rav aXXijXovs, tov tiSeXi^dv, roOs aS. (iii. 1 1 note).
vtKav (ii 13 note).
/ievetv, eivat, ev Ttvt (ii 5 note).
Ttjv .i[/vxTiv TiOevai (iii 16 note).
The frequent use of tva when the idea of purpose is not directly
obvious ; and the elliptical use of aXX' tva, are both characteristic of
these books (iii 11 ; ii. 19 notes).
In addition to these verbal coincidences there are also larger Verbal co-
coincidences of expression. Of these the most important are the ^j^ j^^^^
following : Gospel.
I Epistle of St John. Gospel of St John.
i. 2, 3 17 ^ui-q i(fiavep(60rj Kal iii II o etopaKo/iev jxapTV-
e<jypdKafX.ev Kat p.apTvpovfJi,ev...o pov/J.ev.
euipaKa/jLev Kal aKrjKoapiev array -
yeXXo/iev Kat vp,rv.
id. 4 TavTa ypd4>opi.ev -qpieli XvL 24 otrerTC Kat X-qp.^e(T0e
Iva -q x«P<» -"l^^v y ireirX-q- *"« V X«P« ^V*"" V TeTrXi/po)-
piapievrj. fi.evq.
W. d

xlii

I Epistle of St Jomf.
11. no /itauJv TOV aSeX^ov avTOii
...ev TTj VKOTLo. TrepiiraTet Kat
OVK otSev Trou VTrayet.
id. 14 d Xoyos Toii Seov ev vp,tv
yuevei. id, 17 o TTOtdJv TO OeXr]p,a tov
Oeov ixeveL ets tov atoJva.
iii. 5 dp-apTia iv avT^ ovk eo'Ttv.
id. 8 d-TT dpx^i d StdjSoXos dp.ap-
Tavei. id. 13 p.ij Oavfid^eTe, aSeX^oi,
et p.to-et vp.as o KoapLOS.

id. 14 ot8ap.cv OTt jxeya^eji-q-
Kap.ev eK tov ^avaTov ets Tijv
^(liiqv OTt dyairwp.ev tovs aSeX^ovs.
icil 1 5 eKetvos vnep ¦qp.wv
Tqv ^v^-qv avTOv eO-qKev,
id. 22 b av aiTu>p,ev Xap.j3dvop.ev
...OTi...Ta apecTTa evcuTrtov av-
ToiJ TTOiovpiev.
id. 23 avT5j eo-Ttv ly evToXi;' avToi?
tva...aya7r<3p,ev aXXi^Xovs Ka-
Oias eSwKev ivToX'qv ¦qplv, Comp.
iv. II.
iv. 6 'qp.ei's iK TOV Oeov iap,ev'
o yivuio-Kiav Tov Oeov aKOvei ¦qp.iuv,
OS OVK ea-TLv iKTOv Oeov (a)
OVK aKovei ¦qpi,(av, (6)

STYLE AND LANGUAGE, Gospel of St John,

xii 35..,
d TrepnraTwv iv Tg o'Kori.a. ovk
otSev TTOv VTrayet.
V, 38 TOV Xdyov avTov ovk e^ere
jUevovTa ev v//,tv,
viii 35 d vtds
fxevei ets tov aliova.
viii. 46 Tts e'f vp,(3v iXey^ei. pie
Trepl dpiapTiaij
viii 44 cKetvos [d StoijSoXos]
avOpiOTTOKTOvos rjv air dp^s.
XV. 18
et o Koo"p.os vp.as p.tcret ytvoj-
o-KeTe OTt eju.e irpcoTOv vp,o)V p,e/At-
(TiyKev, V. 24 o TOV Xoyov p.ov aKovctfv...
p,eTa^efir]Kev eK tov Oavdrov
ets Tiyv ^oji^v.
X. 15
Ti?v V^X'?" A*"^ TiOr}p,i, VTrep
T<3v 7rpoy8aTQ)V.
VlU. 29 OVK dcl>rJK€V /A€ jitdvov
OTt eycu Tct apeo-Tci avT<3 Trotu
TravTOTe. xiii. 34 evroXijv Katvijv StS(op,t
vp,tv tva dyaTraTe aXXifXovs Ka^tos
¦qydirrjcra vp,as tva...
viii. 47 d <3v eK TOV Oeov Tct
pqp.aTa tov Oeov aKovet-
vp,ets OVK ciKoveTe (J)
OTt eK ToC 6eoi) OVK ia-Te (a)

STYLE AND LANGUAGE. xliii
1 Epistle of St John, Gospel of St John.
iv. 15 OS eav oVoXoyifo-j; OTt vi. 56 d TpoSytov ;itou Tijv o-apKa
lr](Tovi [XptcTTOs] eo-Ttv d vtds Toij Kat TrtVeuv fiov to atp,a
^eoi3,
d ^eds ev axTw p.evei Kal avVds ev ev ip-ol p,e'vet Kayu ev avVw. Comp.
T<3 Oe^. Comp. r. 16; iii. 24. xiv. 17.
id. 16 eyvwKaixev Kat Treirio"- vi. 69 TreTrto-TevKa/tev Kat
TevKafiev. eyvtuKap-ev. XV. I o eav Tas cvToXas /tov TTqp-q-
ta. I o 0"qT€
o p.ev(j}V iv Ty dydiry iv Tw Oeia p,evelTe iv Ty dydiry pi.ov. Comp.
I'-^veu y_ p /xeivaTe iv Ty d. rfj ip.y.
V. 4, f. avTij eo-Ttv -q vIkt] xvi. 33 Oapa-etTe
¦q vtKiJo-aora TOV Kdo-p,ov, iJirto-Tts eyw vevLKTjKa tov K6crpi,ov.
ijp,(uv.Tts eCTTlV O VtK(3v TOV Ko'cT/XOV...
id. g ¦q p-apTVpla TOV Oeov p,eil(ov v. 32 aXXos eo-Ttv d p.apTvpi2v
ecTTiv, OTl avrr] eo-Ttv rj p.apTvpia -trepi ip,ov Kal otSa ort dXrjOqi eo-Ttv
TOV Oeov, OTl p-efxapTvp-qKev Trepl rj p.apTVpia -qv pMpTvpei irepl ip,ov.
To£ vlov avTov. xvii 3 avT-q ia-rlv ¦>} atwvtos
id. 20 SeScuKev ¦qpiiv Sidvoiav ^ayq
ivayLyvma-Koix.ev TOV dXrjOivoV Iva yivwa-Koxri ae tov pLovov
Kai io'p.ev iv t& aX-qOivio, iv to! vt<3 ttX?;^tvdv Oeov Kal ov aire'o-TetXas
avToiJ ['Irjo-ov Xpto-Tu]. ovtos eo-- 'lijo-ovv Xpto-Tov.
Ttv o aXij^tvos ^eds, Kat ^0)7] ald-
vtos.
IX. THE EPISTLES AND THE GOSPEL.
The last two passages (i John v. 20 ; John xvii. 3), which General
have been quoted, illustrate vividly the relation between the ^f the
Epistles and the Gospel. Both passages contain the- same funda- EpistlesTO trilLS
mental ideas : Eternal life is the progressive recognition (tva ytvtu- Gospel.
a-Kioari) of God ; and the power of this growing knowledge is given
in His Son Jesus Christ. But the ideas are presented differently in
d 2

xliv THE EPISTLES AND THE GOSPEL.
the two places. The Gospel gives the historic revelation; the
Epistle shews the revelation as it has been apprehended in the
life of the Society and of the believer.
The two This fundamental difference can be presented in another form.
mentary. ^^ the Epistle the aim of St John is to lay open what is the
significance of the spiritual truths of the Faith for present human
life. In the Gospel his aim is to make clear that the true human
life of the Lord is a manifestation of divine love, that ' Jesus is the
Christ, the Son of God.' Or, to put the contrast in an epigram
matic form, the theme of the Epistle is, 'the Christ is Jesus'; the
theme of the Gospel is, ' Jesus is the Christ.' In the former the
writer starts from certain acknowledged spiritual conceptions and
points out that they have their foundation in history and their
necessary embodiment in conduct. In the latter he shews how the
works and words of Jesus of Nazareth establish that in Him the
hope of Israel and the hope of humanity was fulfilled. So it is
that the Gospel is a continuous record of the unfolding of the
' glory ' of Christ. In the Epistles alone of all the books of the
New Testament (except the Epistle to Philemon), the word ' glory '
does not occur. Perhaps too it is significant that the word ' heaven '
also is absent from them.
The differ- Several differences in detail in the topics or form of teaching
swerto ' ii^ ^^^ books have been already noticed. These belong to the
differences differences in the positions occupied by a historian and a preacher.
History The teaching of the Lord which St John has preserved was given,
cluCL £L 
Pastoral, as He Himself said, 'in proverbs'; through the experience of Christian
life, the Spirit, 'sent in His Name,' enabled the Apostle to speak
'plainly' (John xvi. 25).
rjjjg Some other differences still require to be noticed. These also
?^Tmffla) ®P™S ^'^°^ *^^ historical circumstances of the writing. The first
regards the doctrine of ' the Coming,' ' the Presence ' (7; irapovo-t'a)
of Christ. In the Gospel St John does not record the eschato
logical discourses of the Lord — they had found their first fulfilment
when he wrote — and he preserves simply the general promise of a
'Coming' (xiv. 3; xxi. 22). By the side of these he records the

THE EPISTLES AND THE GOSPEL. xiv
references to the 'judgment' (v. 28 f.), and to 'the last day' (vi
40, 44). In the Epistle he uses the term 'the Presence' (ii 28),
which is found in all the groups of New Testament writings, and
speaks of a future 'manifestation' of the Ascended Christ (I.e.:
iii 2). As He 'came in flesh' (iv. 2), so He is still 'coming in
flesh' (2 John 7). And the importance of this fact is pressed in
its spiritual bearing. By denying it 'Antichrists' displayed their
real nature. They sought to substitute a doctrine for a living
Saviour. St John's treatment of the present work of Christ stands in The Ad-
close connexion with this view of His future work. As the Holy 1^S..°^
Spirit is sent to believers as their Advocate on earth, so He is
their Advocate with the Father in heaven (c. ii. 2). The two
thoughts are complementary ; and the heavenly advocacy of Christ
rests upon His own promise in the Gospel (John xiv. 13 f.), though
it must not be interpreted as excluding the Father's spontaneous
love (John xvi. 26 £).
The exposition of the doctrine of ' propitiation ' and ' cleansing ' The doc-
which is found in the Epistle (c. ii 2; iv. 10 tXaa-/tds; i. 7, 9 Ka^a- Propitia-
pt^etv) is an application of the discourse at Capernaum (see especially
John vi. 51, 56 f.) ; and it is specially remarkable that while the
thoughts of the discourse are used, nothing is taken from the lan
guage. So again the peculiar description of the spiritual endowment
of believers as an 'unction' (;(pto-/ta, c. ii 20) perfectly embodies
the words in John xx. 21 ff. ; the disciples are in a true sense
'Christs' in virtue of the Life of 'the Christ' (John xiv. 19; comp.
Apoc. i 6). Once more, the cardinal phrase ' born of God ' (c. ii.
29, &c.), which occurs in the introduction to the Gospel (i. 13), but
not in the record of the Lord's words, shews in another example
how the original language of the Lord was shaped under the guidance
of the Spirit to fullest use.
It seems scarcely necessary to remark that such differences be- These
 QlffsrGIlCGS
tween the Epistles and the Gospel are not only not indicative of any gj^g.^ jj^g
difference of authorship, but on the contrary furnish a strong proof j^f""^^™" °^
that they, are the products of one mind. The Epistles give later

xlvi THE EPISTLES AND THE GOSPEL.
growths of common and characteristic ideas. No imitator of the
Gospel could have combined elements of likeness and unUkeness in
such a manner ; and on the other hand, the substance of the Gospel
adequately explains the more defined teaching of the first Epistle.
The one writing stands to the other in an intelligible connexion of
life.
X. PLAN.
No plan It is extremely difficult to determine with certainty the structure
complete, of the Epistle. No single arrangement is able to take account of
the complex development of thought which it offers, and of the
niany connexions which exist between its different parts. The
following arrangement, which is followed out into detail in the
notes, seems to me to give on the whole the truest and clearest view
of the sequence of the. exposition.
Outline Introduction.
followed. The facts of the Gospel issuing in fellowship and joy (i. i — 4).
A. The problem of life and those to whom it is pro
posed (i 5 — ii. 17).
I. The Nature of God and the consequent relation of
man to God (L 5 — 10).
II. The remedy for Sin and the sign that it is effectual
(ii. 1-6).
III. Obedience in love and light in actual life (ii.
7— ")¦
IV. Things temporal and eternal (ii 12 — 17).
B. The conflict of truth and falsehood without and
WITHIN (ii. 18 — iv. 6).
I. The revelation of Falsehood and Truth (ii. 18 — 29).
IT. The children of God and the children of the Devil
(iii. I — 12).
III. Brotherhood in Christ and the hatred of the world
(iii 13—24).
IV. The rival spirits of Truth and Error (iv. i  6).

PLAN. xlvii
C. The christian life : the victory of faith (iv. 7 — v, 21).
I. The spirit of the Christian life : God and Love (iv.
7—21), II, The power of the Christian life : the Victory and
Witness of Faith (v. 1 — 12).
Ill, The activity and confidence of the Christian life :
Epilogue (v. 13 — 21).
The thought of a fellowship between God and man, made possible The main
thought.
and in part realised in the Christian Church, runs through the whole
Epistle. From this it begins : Our fellowship is with the Father,
and with His Son, Jesus Christ (i. 3). In this it closes : we are in
Him that is True, in His Son Jesv^ Christ (v. 20),
In the additional Notes I have endeavoured to illustrate the Systema-
main points in the development of this thought. These notes when tration of
taken in proper order will serve as an introduction to the study of lilm^J^t
the doctrine of St John. For this purpose they are most con
veniently grouped in the following manner :
I. The doctrine of God.
The idea of God : note on iv. 8 ; comp. iv. 12.
The Divine Name : 3 John 7.
The Holy Trinity : v. 20.
The Divine Fatherhood : I. 2.
II. The doctrine of Finite Being.
' Creation : note on ii 17.
God and man : ii. 9.
The nature of man : iii 19.
The Devil: ii. 13.
Sin: i 9; comp. v. 16.
The world (note on Gospel of St John i. 10).
Antichrist: ii. 18.
III. The doctrine of Redemption and Consummation.
The Incarnation : note on iii 5.
The titles of Christ : iii. 23; comp. iv. 9; v. i.
Propitiation : ii, 2,

xlviii PLAN.
The virtue of Christ's Blood : i. 7.
Divine Sonship : iii. r.
The titles of believers : iii 1 4.
Eternal Life : v. 20.
For St John's view of the Bases of Belief I may be allowed to
refer to what I have said in regard to his teaching on ' the Truth,'
'the Light,' 'the Witness' in the Introduction to the Gospel, pp.
xliv. ff.

INTEODUCTION

THE SECOND AND THIED EPISTLES,

L TEXT.
The authorities for the text of the Epistles are enumerated in Authori-
the Introduction to the first Epistle, § i (including the MSS. *^^^'
NAB(C)K:LP). The text of Cod. Ephr. (C) is preserved for the
third Epistle from v. 3 — end.
The variations from the text of Stephens (1550) which I have Variations
adopted are set do-wn in the following table : Stephens,
The Second Epistle. 2 John.
3 om. "Kvpiov, 'Jesus Christ' (AB), for 'the Lord Jesus Christ.'
5 ypd^utv for ypdtfxii (apparently an error).
6 avTTj -q evroX-q eo'Ttv (AB), for avTT; eo-Ttv tj evToXrj.
7 e^XOav, are gone forth (XAB), for elcrrjXOov, are entered.
8 OTroXco-jjTe, ye lose (N^AB), for d-7roXea-(op,ev, we lose.
dTToXd/B-qre, ye receive (KAB), for diroXd^wpiev, we receive.
9 Trpoctywv, goeth onward (NAB), for Trapa/Satvav, transgresseth.
om. Toi; -xpuTTov (2°), ' the teaching ' (nAB), for ' the teaching of.
the Christ.^
1 1 d Xe'ytov yap (nAB) for d yap Xeyuv.
1 2 yevea-Oai (nAB) for eXOelv.
vpLwv (probably) (AB) for -qp-wv.
TreTrXrjpwpievr) y (NB) for y TreirXriptap.evq,
13 om. 'Api-qv (MAB).
The Third Epistle. 3 John.
4 xdpiv (probably), favour (B), for x"P<*'') Joy.
ev + TTJ dXyOeia (ABC*), ' in the truth,' for ' in truth.'
5 TO-uTO, this (KABO), for ets tovs, to the.
7 e^viKtSv (KABC) for e^vw.

lii TEXT.
8 viroXap-Pdveiv (nABC*), to vjelcome, for a7roXap,/3avetv, to receive.
9 eypai/fot + Tt ' (K*ABC), ' I wrote somewhat,' for ' I wrote.'
1 1 om. Se', but (kABC).
1 2 otSas, thou hnowest (sABC), for otSaTe, ye know.
13 ypdxj/ai o-ot for ypdt^eiv (NABC).
ypd^eiv for ypdij/ai (xABC).
14 o-e tSetv for tSetv o-e (ABC).
The text The text of B maintains the first place as before. It has only
" one error in 2 John, the omission of to{j before TraTpos in w. 4 ; and
one error in 3 John, eypai/^as for eypaif/a in v. 9, in addition to two
faults of writing, piaprvpow for p,aTvpovvT<i>v, v. 3 (at the end of a
line), and ov for ovs, v. 6.
The text The text of N has numerous errors and false readings :
of N.
2 John. The Second Epistle.
3 ttTTO Oeov... Kai I. X. K*.
+ aVTOV ' TOV TTttTpOS, N* COIT. N".
4 eXaySov.
5 aXX -f evToXi)v T]v.
6 17 evToXi) + avTov '.
TrepnraTqa-qTe.
7 om. d' dvTi)(pL0-T0'S.
8 diroX-qa-Oe N* corr. N".
12 ?X"«*^*
o-Topa-l-Tt' X*.
3 JoHK. The Third Epistle.
8 eKKX-qa-ta for dXrjOeia X* (so A).
10 om. eK.
1 5 ao-TTao-at.
The text There are, as in the first Epistle, many peculiar readings in A,
of A. some found also in the Latin Vulgate :
1 John. The Second Epistle.
r OVK eyu Se.
2 cvotKoiJo-av for p.cvovcrav.
3 om. eo-Tttt pieO' vp,<Sv.

TEXT. iiii
4 aVd for Trapot.
9 TOV vlov Kal TOV irarepa vg.
1 2 ypatj/ai. eXTTt^o) yap vg.
The Third Epistle. 3 John.
3 om. o-v.
5 ^pyo-^v-
8 eKKXrja-ia (so N*).
10 av.
13 OVK efiovXrjOriv.
(15 01 aSeX^ot).
There is also an unusual number of pecuUar readings in the The text
part of the third Epistle preserved in C : °^John
4 T0VTQ)v )(apdv OVK exo).
6 TTOvqo'a's irpoTrepiipeii.
7 e^vtKtuv om. Ttov.
10 (^Xvaptov ets ¦qfid'S.
(eTTtSexoytieVovs).
12 VJTO avT^s TTJi eKKXTjo-tas Kat njs aXjj^etas.
The readings of the Latin Vulgate do not offer anything of The text
special interest : ?^*^®,, ,
^ Latm Vul-
The Second Epistle. sate. 2 John.
3 Sit nobiscum (vobiscum) gratia.
a Christo Jesu.
The Third Epistle. j^^^^^
4 majorem horum non habeo gratiam.
5 et hoc in,
9 scripsissem forsitan.
Some Latin copies have a singular addition after 2 John 11 ;
ecce prodixi vobis ne in diem domini condemnemini.
II. AUTHORSHIP.
The second and third Epistles of St John are reckoned by These
Epistles
Eusebius among ' the controverted books ' m the same rank as the reckoned

Externalevidence.

liv AUTHOKSHIP.
among Epistles of St James, St Jude and 2 Peter', 'as well known and
troverted recognised by most.' He does not give the authority or the exact
°° ^' ground of the doubt, but states the question generally as being
'whether they belong to the Evangelist, or possibly to another of
the same name^'
The Epistles are not contained in the Peshito Syriac Version,
nor are they accepted by the Syrian Church. Origen was aware
that ' all did not allow them to be genuine^' There is however no
other ante-Nicene evidence against their authenticity. They are
noticed as 'received in the CathoUc Church' in the Muratorian
Canon, This appears to be the most probable explanation of the
clause. Comp. Mist, of N. T. Canon, p. 537. They were included
in the Old Latin Version. Clement of Alexandria wrote short notes
upon them*. Ireneeus quotes the second Epistle as St John's, and
once quotes a phrase from it as from the first Epistle^ There are
no quotations from either of the Epistles in Origen, Tertullian, or
Cyprian, but Dionysius of Alexandria clearly recognises them as the
works of St John ; and Aurelius, an African Bishop, quoted the
second Epistle as ' St John's Epistle ' at a Council where Cyprian
was present.
It is not difficult to explain the doubt as to their authorship,
der" likely "^^ich was felt by some. They probably had a very limited circula-
confnsion ^^^''^ ^*°™ ^^^^ personal (or narrow) destination. When they were
carried abroad under the name of John, the title of ' the elder ' was
not unlikely to mislead the readers. Papias had spoken of 'an
elder John' ; and so it was natural to suppose that the John who
so styled himself in the Epistles was the one to whom Papias
referred, and not the Apostle. Eusebius may refer to this con
jecture, though ib does not appear distinctly before the time of

The title
'the El-

^ H. E. III. 25 Tuv Si di'nXeyop.ivoiv
yvoiplp,av S' ovv op,ios rots iroXKois.
^ I. G. etre roi eOayyeXiffTov Ti/7Xaz'ov-
cat eire Kal iripov ofiuvufiov iKelv(j3.
He argued from them himself as being
written by St John ; Demonstr. Ev.
III. 5.
* In Joh. Tom. v. ap. Euseb. H. E.

VI. 23.
« Euseb. H. E. vi. 14. Cf. Strom.
II. 15.
^ Adv. limr. iii. 16. 8, in prsedicta
Epistola, ha-ring quoted in § 5, i John
ii. 18 ff. Comp. I. 16. 3 'Iwoj'j'ijs d tou
Kvplou pa.OffT'/ii,

AUTHOESHIP, Iv
Jerome'. But this view of the authorship of the Epistles is purely
conjectural. There is not the least direct evidence external or
internal in its favour ; and it is most unlikely that ' the elder John '
would be in such a position as to be described by the simple title
' the elder,' which denotes a unique preeminence.
On the other hand, there is nothing in the use of the title Not inap-
d TrpeCT-ySvrepos, ' the elder,' by the -WTiter of the Epistles inconsistent st John.
with the belief that he was the Apostle St John. For too little is
known of the condition of the Churches of Asia Minor at the close
of the apostolic age to allow any certain conclusion to be formed as
to the sense in which he may have so styled himself. The term
was used by Irenseus of those who held the highest office in the
Church, perhaps through Asiatic usage, as of Polycarp, and of
the early Bishops of Rome^; and the absolute use of it in the
two Epistles cannot but mark a position wholly exceptional. One
who could claim for himself the title ' the elder ' must have occupied
a place which would not necessarily be suggested by the title of
' an apostle ' ; and it is perfectly intelligible that St John should
have used the title in vu'tue of which he wrote, rather than that
which would have had no bearing upon his communication. As
an illustration of the superintendence exercised in the Asiatic
Churches by St John, see Euseb. U. E. iii. 23.
Internal evidence amply confirms the general tenor of external Internal evidence.
authority. The second Epistle bears the closest resemblance in lan
guage and thought to the first. The third Epistle has the closest
affinity to the second, though from its subject it is less like the first
in general form. Nevertheless it offers many sbriking parallels to
constructions and language of St John : v. 3 ev dX-qOeia ; 4 p.eit,oTepav
T0VT0)V...tva... 6, 12 p.apTvpeiv Tivi, II eK tov Oeov t(JTiv...ovx ewpoKev
TOV Oeov, 12 otSas oVt t] p.apT. -q. aX-qOrjS eaTtv.
The use of the Pauline words Trpoirepnreiv, evoSovaOai and vytat-
vetv, and of the peculiar words <pXvapeiv, <j)iXo7rp(OTeveiv, viroXap,-
pdveiv (in the sense of ' welcome '), has no weight on the other side.
1 Jerome however speaks of the 18).
opinion as -widely held in his time : ^ Iren. ap. Euseb. K. E. v. 20. 24.
opinio a plerisque tradita [de virr. ill.

Ivi AUTHORSHIP.
The complexion of the third Epistle is not Pauline ; and the ex
ceptional language belongs to the occasion on which it was
written.

III. CHARACTER.
The letters contain no direct indication of the time or place
at which they were -written. They seem to belong to the same
period of the Apostle's life as the first Epistle; and they were
therefore probably written from Ephesus.
The destination of the second Letter is enigmatic. No solution
of the problem offered by 'E/cXeKTiJ Kvpta is satisfactory. Nor does
the Letter itself offer any marked individuality of address.
Picture The third Letter, on the other hand, reveals a striking and
Church in in some respects unique picture of the condition of the early
Epistle Church. There is a dramatic vigour in the outlines of character
which it indicates. Gaius and Diotrephes have distinct indi
vidualities ; and the reference to Demetrius comes in with natural
force. Each personal trait speaks of a fulness of knowledge behind,
and belongs to a living man. Another point which deserves
notice is the view which is given of the independence of Christian
societies. Diotrephes, in no remote corner, is able for a time to
-withstand an Apostle in the administration of his particular Church.
On the other side, the calm confidence of St John seems to rest on
himself more than on his official power. His presence will -vindi
cate his authority. Once more, the growth of the Churches is as
plainly marked as their independence. The first place in them
has become an object of unworthy ambition. They are able and,
as it appears, for the most part willing to maintain missionary
teachers. Altogether this last glimpse of Christian life in the apostolic
age is one on which the student may well linger. The state of
things which is disclosed does not come near an ideal, but it wit
nesses to the freedom and vigour of a growing faith.

lOANOY A

IQANOY A

O HN AH' APXHC, S dKrjKoafxev, o euspaKajjiev
ToT? 6(p6a\iuo'is i^iiiwv, b ideaa-d/JLeda Kai al x^^P^^ ti/ULwu
I. Tertullian twice quotes the verse (omitting o ^v i,ir' dpx^s) as if he read
(J eoipaKafiep, o d,K7jK6apev, rocs 6^daXp.ols -qp-iav i0ea(rdp,€6a koX al x^^P^^  ..{adv. Prax.
15, quod vidimus, quod audivimus, oculis nostris vidimus et manus  ; de An. 17).
Probably the transposition came from v. 3. This being adopted, the omission of
0 before iBeaa&peBa became necessary. The same transposition occurs in the free
quotation contained in the Muratorian Fragment, qua vidimus oculis nostris et
aurilms audivimus et mamis nostrce palpaverunt hiec scripsimus vobis [N. T. Canon,
p. 635). In V. 3 N harl transpose conversely and read 0 d/CTjK. /coi imp.

Introduction. The facts op the
Gospel issuiing in fellowship and
joy. (i. 1—4.)
This preface to the Epistle corre
sponds in a remarkable manner with
the preface to the Gospel (John i.
I — 18); but the two passages are
complementary and not parallel. The
introduction to the Gospel treats of
the personal Word (d \6yos), and so
naturally leads up to the record of
His work on earth : the introduction
to the Epistle treats of the revela
tion of life (d Xoyoj T^s fo)??) which
culminated in the Incarnation, and
leads up to a view of the position and
privileges and duties of the Christian.
In the former the Apostle sets forth the
Being of the Word in relation to God
and to the world (John i. i, 2 — 5),
the historic manifestation of the
Word generally (6 — 13), the Incarna
tion as apprehended by personal ex
perience (14 — 18). In the latter he
states first the various parts which
are united in the fulness of the
apostolic testimony (i John i. 1) ; then
he dwells specially on the historic
manifestation of the Life (i. 2) ; and

lastly, he points out the personal
results of this manifestation (i. 3, 4).
Thus there is a harmonious corre
spondence between the two sections
regulated by the primary difference
of subject. In each the main subject
is described first (John i. l, 2 — 5 ;
I Johni. l) : then the historical mani
festation of it (John i. 6 — 13 : i John
i 2): then its personal apprehensiou
(John i. 14—18: I John i. 3 f.).
Comp. Introd. § 7.
St John throughout this section
uses the plural (contrast ii. i, 7, &c.)
as speaking in the name of the apo
stolic body of which he was the last
surviving representative.
I — 3. The construction of the pas
sage is broken by the parenthesis of
V. 2, which may for the moment be
dismissed from consideration. The
beginning of v. 3 thus stands out
clearly as a resumption of the con
struction and (in part) of the words
of V. I. The relatives in the two
verses must therefore be identical
in meaning ; and the simple resump
tive clause gives the clue to the in
terpretation of tlie original more
complex clause. Now in v. 3 there
I — 2

THE FIRST EPISTLE OF ST JOHK

[T-

.can be no doubt that the relative S
is strictly neuter, ' that which : ' it
can have no direct personal reference.
The sense is perfectly simple : ' that
which we have... heard, we declare...'
If to such a sentence the phrase, ' con
cerning the word of life' (jrepl tov
Xoyov Trjs C">qs) be added, there can
still be no doubt as to the meaning.
' The word of life ' is the subject as
to which the Apostle has gained the
knowledge which he desires to com
municate to others : ' that which we
...have heard concerning the word
of life we declare...' So far the
general interpretation of the passage
appears to be quite clear; nor can
the addition of other clauses in v. i
alter it. Whatever view be adopted
as to the meaning of the phrase, ' the
word of life,' it can only be taken,
according to the natural structure of
the sentence, as the object of the
various modes of regard successively
enumerated. The apparent harshness
of combining the clause 'concerning
the word of life' with 'that which
was from the leginning,' and ' that
which.. .our hands handled,' is re
moved by the intervening phrases ;
and the preposition (irepi) 'concern
ing,' ' in regard to,' is comprehensive
in its application. The ordinary con
struction by which the clause is
treated as co-ordinate with the clauses
which precede : ' that lohich was from
the beginning, that which we have
heard... e\en concerning tliewordqf
life. ..we declare to you^ seems to be
made impossible (i) by the resump
tive words in v. 3, (2) by the break
after v. i, (3) by the extreme abrupt
ness of the change in the form of the
object of we declare.
I. The contents of this verse cor
respond closely with John i. i, g, 14
In the begimiing was the Word...
There was the Light, the true Light,
which Ughteth every man, coming
into the world... And the Word
became flesh... But, as has been
already noticed, here the thought

is of the revelation and not of the
Person. o qv...i^rjKa<l>q(rav'] That which
was... handled. These four clauses,
which follow one another in a perfect
sequence from the most abstract (o
^v air' dpxni) to the most material
aspect of divine revelation (o e6....al
X- i-^rjXa^qa-av), bring into distinct
prominence the different elements of
the apostolic message. Of this part
extended to the utmost limits of time,
being absolutely when timebegan : part
was gradually unfolded in the course
of human history. The succession of
tenses marks clearly three parts of
the message: that which was ifjv)...
that which we have heard {aKriKoapev)
..., that which we beheld... (iOeaa-a-
ptda...). That which we understand
by the eternal purpose of God (Eph.
i. 4), the relation of the Father to
the Son (John xvii. 5), the accept
ance of man in the Beloved (Eph. i.
6), was already, and entered as a
factor into the development of finite
being, when the succession of life
began {qv cm dpxfjs, was from the be
ginning). But these truths were gra
dually realised in the course of ages,
through the teaching of patriarchs,
lawgivers, and prophets, and lastly of
the Son Himself, Whose words are still
pregnant with instruction (S aiaiKoapev,
which we have heard); and above
all, through the Presence of Christ,
the lessons of Whose Life abide un
changeable with the Church (o lapa-
Kapev To'is o(f>6a\ptns qpav, which we
have seen with our eyes). And this
Presence of Christ itself, as a his
toric fact, was the presence of One
truly man. The perfection of His
manhood was attested by the direct
witness of those who were forcibly
convinced of it (S ideaaap^ea, k.t.\.,
which we beheld and our hands
handled). All the elements which
may be described as the eternal, the
historical, the personal, belong to the
one subject, to the fulness of which
they contribute, even 'the word qflife '

1.1]

THE FIRST EPISTLE OF ST JOHN.

As there is a succession of time in
the sequence of the clauses, so there
is also a climax of personal experi
ence, from that which was remotest in
apprehension to that which was most
immediate {that which was from the
beginning... that which our hands
handled). an dpxfis] from the beginning .
Comp. c. ii. 7 note. 'From the
beginning ' is contrasted with in the
beginning (John i. i). The latter
marks what was already at the initial
point, looking to that which is eterual,
supra-temporal : the former looks to
that which starting at the initial point
has been operative in time. The
latter deals with absolute being (o
Xdyoy ijv irphs rov 6e6v) ; the foruier
with temporal development. Com
pare aTTo KaTa^oXrjS Koupov (ApoC. xiii.
8, xvii. 8 ; Heb. iv. 3, ix. 26) as con
trasted with Trpo Kar. K. (John xvii.
24 ; I Pet. i. 20).
The absence of the definite article
both here and in John i. i, is to be
traced back finally to Gen. i. i (lxx.).
The beginning is not regarded as a
definite concrete fact, but in its cha
racter, according to man's apprehen
sion, ' that to which we look as begin
ning.' The use of ia-xdrq apa in c.
ii. 18, ea-xarai qpepai 2 Tim. iii. I is
similar. Compare iii. 10 noieXv Stx. note.
The Greek commentators justly
dwell on the grandeur of the claim
which St John makes for the Chris
tian Revelation as coeval in some
sense with creation : ^eoXoymv i^qyel-
Tai pq vetOTepov eivai to Kaff qpai pv-
a-Tqpiov dXX' e^ dpxqs pev (cat del
Tvyxavew avrh vvv 8e Tre^aveptSo-^at
ii> r<3 KVpia, OS earn ^aq aldvios Kal
5epf akqBivos (Theophlct. Argwn.).
And again in a note upon the verse :
TOVTO Kat n-pos 'lovSaiovr kol wpos "EX-
Xijvas 01 oSr veiorepov Sia/SiiXXovo-t to
Ka6' qpas pvtrrfiptov (id. ad loc).
dnqKoapev] have heard, vv. 3, 5, iv.
3; John iv. 42, V. 37, xviii. 21, The
perfect in every case preserves its full
force.

The 'hearing' 'concerning the word
of life' is not to be limited to the
actual preaching of the Lord dur
ing His visible pre.sonce, though it
includes this. It embraces the whole
divine preparation for the Advent
provided by the teaching of Lawgiver
and Prophets (comp. Heb. i. i) ful
filled at last by Christ. This the
Apostles had ' heard ' faithfully when
the Jewish people had not heard
(John V. 37 ; Luke xvi. 29). So also
the 'seeing,' as it appears, reaches be
yond the personal vision of the Lord.
The condition of Jew and Gentile,
the civil and religious institutions by
which St John was surrounded (Acts
xvii. 28), the effects which the Gospel
wrought, revealed to the eye of the
Apostle something of ' the Life'
' Hearing' and ' seeing ' are combined
in the work of the seer : Apoc. xxii. 8.
eapaK. t. d05.] have seen with our
eyes. The addition with our eyes,
like our hands below, emphasises the
idea of direct personal experience in
a matter marvellous in itself Comp.
Deut. iii. 21, iv. 3, xi 7, xxi. 7; Zech.
ix. 8 ; Ecclus. xvi. 5. See also John
XX. 27,
The clear reference to the Risen
Christ in the word 'liandled^ makes
it probable that the special manifes
tation indicated by the two aorists is
that given to the Apostles by the
Lord after the Resurrection, which is
in fact the revelation of Himself as
He remains with His Church. The
two words are united with one rela
tive, and they express in ascending
order the ground of the Apostle's
personal belief in the reality of the
true humanity of Christ as He is {we
beheld... and handled).
Thus there is a survey of the
whole course of revelation in the
four clauses, more complete than has
been already indicated. The personal
experience of the Presence of Christ
is crowned by the witness to the
Risen Christ. This witness of what
he had actually experienced is piirt

THE FIRST EPISTLE OF ST JOHN

[Li

(if the message which the Apostle had
to give (comp. Acts i. 22). The Re
surrection- was the final revelation
of life. At the same time the four
clauses Mnd together inseparably the
divine and human. There is but one
subject whether this is revealed as
eternal {that which wa.i from the
beginning), or through the experience
of sense (that which our hands
handled). o e(3ipa.Kapev...o ideaodpeda...] quod
vidimus ... quod perspeximus V.,
which we have seen.. .which we be
held. The general relation of these
clauses has been touched upon al
ready. They offer also contrasts in
detail. The change of tense marks
the difference between that which was
permanent in the lessons gf the mani
festation of the Lord, and that which
was once shewn to special witnesses.
The change of the verbs also is sig
nificant. QeaoBai, like Bsapelv, ex
presses the calm, intent, continuous
contemplation of an object which re
mains before the spectator. Comp.
John i. 14 n. On the other hand the
emphatic addition of tois oipSaXpols
r'ipav to iapa<apev emphasises the
personal nature of the witness as
ideaoapcda emphasises its exactness.
Generally the first two verbs {heard,
seen) express the fact, and the second
two {beheld, handled) the definite in
vestigation by the observer.
Bede (ad loc.) brings out the
moral element in ideaa-apeda : Non
solum quippe corporalibus oculis
sicut ceteri Dominum viderunt sed et
perspexerunt, cujus divinam quoque
virtutem spiritualibus oculis cerne-
bant -
e\j/q\a4)qa-av] contrectaverunt V.
(all. tractaverunt, palpaverunt, per-
scrutatae sunt), handled. There can
be no doubt that the exact word is
used with a distinct reference to the
invitation of the Lord after His Re
surrection : Handle me... (Luke xxiv.
39 -^qXaipqa-aTe pe). The tacit re
ference is the more worthy of notice

because St John does not mention
the fact of the Resurrection in his
Epistle; nor does he use the word in
his own narrative of the Resurrec
tion. From early times it has been
observed that St John used the form
to mark the solid ground of the
Apostolic conviction ; ov yap as ervxe
ovyKareQipiBa T« 6<p6ivn (Theophlct.
ad loc).
nepl. ToC Xdyov t^s fco^f] de verbo
vitce V. {de sermone vitce, Tert.),
concerning the word of life, that is
the message of Life, or, according
to the more modern idiom, the
revelation of Life. The word {6
Xo-yof) conveys the notion of a con
nected whole (sermo) and is not
merely an isolated utterance {pr/pa'
comp. John vi. 68 pqpara (arjs
alaviov). Hence tfie word of life is
the whole message from God to man,
which tells of life, or, perhaps, out of
which life springs, which beginning to
be spoken by the prophets, was at
last fully proclaimed by one who was
His Son (Hebr. i. i, 2). Clirist is, in
deed, Himself the Word, but in the
present passage the obvious reference
is to the whole Gospel, of which He
is the centre and gum, and not to
Himself personally. This follows both
from the context and from the ap
pended genitive (t^s Conqs). It is the
Life and not the word which is said
to have been manifested ; and again
in the four passages where d Xdyor is
used personally (John i. i ter, 14) the
term is absolute. On the other hand
we have d Xdyor Tfjs fiaotXeias (Matt.
xiii. 19), o Xdyos TTJs oatTqpias Tavrqs
(Acts xiii. 26), d Xd-yor t^e ;;(apiros
avToO (Acts XX. 32), 6 Xoyoj d tov
o-ravpoO (l Cor. i. 18), d Xdyos rrjs
KUTaWayrjs (2 Cor. V. 1 9), d Xdyor rqs
aKq6eias tov evayyeXlov (Ool. I. S), 6
Xdyor rijs dXqdetas (2 Tim. ii. 15;
comp. Xoy. dkqdelas James i. i8), in
all of which the genitive describes the
subject of the tidings or record.
There can then be no reason for de
parting from the general analogy of

1 1]

THE FIRST EPISTLE OF ST JOHN.

this universal usage here, since it
gives an admirable sense, and the
personal interpretation of ' tlie word
of life ' is not supported by any pa
rallel. Moreover, a modification of the
phrase itself occurs in St Paul, Xoyov
fa^i eirexetv (Phil. ii. i6: compare
also Titus i. 2, 3 in' iXnlSi C<^fjs alco-
viov r)v ejrqyyeiKaTO...e(j)avep<aa'ev 8e...
rovX'yov avTov...: John vi. 68; Acts
V. ^o). The personal interpretation
could not fail to present itself to later
readers, in whose speculation 'the
Word' occupied a far larger place
than it occupies in the writings of St
John, and to become popular. In a
most true sense Christ is the gospel ;
and the name of the triumphant con
queror in Apoc. xix. 13 (d Xdyoy toC
^eov" comp. Acts vi. 7, xv. 6 &c.)
shows the natural transition in mean
ing from ' the Word of God' to Him
who is 'the Word of God.' Comp.
John X. 35.
The Peshito Syriac (not Hard.) ap
pears to support the interpretation
which has been given : that which is
the word of life.
The sense of the genitive t^s C<^rjs,
of life, is doubtful. According to
general usage noticed above, it would
specify the contents of the message :
'the revelation which proclaims and
presents life to men.' It must how.
ever be noticed that in other con
nexions St John uses the words {rqs
Co>ijs) to describe the character of
that to which they are applied, as
life-giving, or life-sustaining : t6 ^iXov
Trjs ^arjs (ApoC. ii. 7 &C.), d aTeCJ)avos
Tijs C'^qs (Apoc. ii. lo), C'^rjs nqyal
vSaTtov (Apoc. xii. 17), TO i8a>p Tqs fffl^r
(Apoc. XxL 6 &C.), 17 ^[p\os Tqs foi^y
(Apoc. iii. S &c.), and more particu
larly d apros Tqs C<^!js (John vi. 35),
TO ^as Tqs fto^r (John viii. 12), which
suggest such a sense as 'the life-
containing, life-communicating word.'
The context here, which speaks of the
manifestation of the Life, appears at
first sight to require the former inter
pretation ; for it is easy to pass from

the idea of tlie Life as the subject of
the divine revelation to the Life made
manifest, while the conception of life
as characteristic of the word does
not prepare the way for the ^ansition
so directly. On the other side the
usage of the Gospel is of great weight;
and it is not difficult to see how the
thought of the revelation which from
first to last was inspired by and dif
fused life, leads to the thought that
the life itself was personally mani
fested. It is most probable that the two
interpretations are not to be sharply
separated. The revelation proclaim.s
that which it includes; it has, an
nounces, gives life. In Christ Life
as the subject and Life as the cha
racter of the Revelation were abso
lutely united. See Additional Note
on V. 2a
The preposition (n-cpt) is used in a
wide sease in 'regard to,' 'in the
matter of.' Comp. John xvi. 8. The
subject is not simply a message,
but all that had been made clear
through manifold experience ' con
cerning' it.
If we now look back over the verse
it is not difficult to see why St John
chose the neuter form {fhat which
was and Him that was), and why he
limited the record of his experience
by the addition concerning the word
of life. He does not announce Christ
or the revelation of life, but he an
nounces something relating to both.
Christ is indeed the one subject of
his letter, yet not the Person of
Christ absolutely but what he had
himself come directly to know of
Him, Nor yet again does the apostle
write all that he had come to know of
Christ by manifold intercourse, but
just so much as illustrated the whole
revelation of life (comp. John xx.
30 f ). His pastoral is not a Gospel
nor a dogmatic exposition of truth,
but an application of the Truth to
lifo.

THE FIRST EPISTLE OF ST JOHN.

[L2

eylrri\d(l)t](rav, Trepl tov \6you tjjs ^(ofj?, ^kui fi Qoti
icpavepwdri, Kai ewpctKa/uLev Kal fiapTvpov^ev Kai dira'^-
„ KoL « iapdKapev, B (iop.) ; Kal 8 lap. papr. Dion Alex. (Migne, P. Gr. x. 1248).
The insertion or omission of o before eopAKAMEN (so B) was equally easy; but
itpavepwBi] seems to require the direct connexion of iapaKapev with tt^v f. t. ai.

2, Ka\q (aq] and tlie life.... This
use of the simplest conjunction ((cai)
is characteristic of St John. It seems
to mark the succession of contempla
tion as distinguished from the se
quence of reasoning. Thought is
added to thought as in the interpre
tation of a vast scene open all at once
before the eyes, of which the parts
are realised one after the other.
The whole verse is parenthetical.
Elsewhere St John interrupts the
construction by the introduction of a
reflective comment {v. 3 b, John i. 14,
16, iii. I, 16 ff., 31 ff., xix. 35, 2 John
2), and pauses after some critical
statement to consider and realise its
significance. And so here the men
tion of the whole ' revelation of life,'
which extends throughout time, leads
him to rest for a moment upon the
one supreme fact up to which or from
which all revelation comes. 'Con
cerning the word of life,' he seems to
gay, 'Yes, concerning that revelation
which deals with life and which brings
life in all its manifold relations ; and
yet while our thoughts embrace this
vast range which it includes, we may
never forget that the Life itself was
shewn to us in a personal form. What
we have to declare is not a word
(Xdyos) only : it is a fact.'
i; fcoTj] the life, John xiv. 6 n., xi.
25 n. The usage of the word in John
i. 4 is somewhat different. Here life
is regarded as final and absolute :
there life is the particular revelation
of life given in finite creation. Christ
is the life which He brings, and
which is realised by believers in Him.
In Him ' the life ' became visible.
Comp. c. V. II, 12, 20; Col. iii. 4;
Rom. V. 10, vi. 23; 2 Cor. iv. 10;

2 Tim. i. I. But the term 'the Hfe'
is not to be regarded as simply a per
sonal name equivalent to the Word :
it expresses one aspect of His Being
and Working. Looking to Him we
see under the conditions of present
human being the embodied ideal of
life, which is fellowship with God and
with man in God.
e(j)avfpddrj] manifestata est V, (be
low apparuit), was manifested. The
word is used of the revelation of the
Lord at His first coming (c. iii s, 8;
Johni. 31; comp. c. iv. 9; John vii.
4; I Pet. i 20; I Tim. iii 16; Heb.
ix. 26) ; of His revelation after the
Resurrection (John xxi. 14, i; [Mark]
xvi. 12, 14) ; and of the future revela
tion (c. ii. 28 ; comp. i Pet. v. 4; Col.
iii. 4). In all these ways the Word
Incarnate and glorified is made known
as ' the Life.'
The simple statement is given first
(the life was manifested), and then
subject and predicate are more fully
explained ('the life eternal which
was with the F<ither', 'was mani
fested to us'). The phrase, the Hfe
was manifested,recais the correspond
ing phrase in the prologue to the
Gospel, the Word became fiesh. The
latter regards the single fact of the
Incarnation of the Word Who 'was
God' ; this regards the exhibition in its
purity and fulness of the Divine move
ment. And yet further, in the Gospel
St John speaks directly of a Person :
here he is speaking of the revelation
which he had received of the energy
of a Person, The full difference is felt
if for a moment the predicates are
transferred. The reahty of the In
carnation would be undeclared if it
were said: 'the Word was mani-

1.2]

THE FIRST EPISTLE OF ST JOHN.

yeWo/Jieu vfxiv Tr\v ^wrjv tjji/ alooviov »jtis f]V Trpoi tov

fested'; the manifoldness of the ope
rations of life would be circumscribed
if it were said : 'the life became flesh.'
The manifestation of the life was a
consequence of the Incarnation of the
Word, but it is not co-extensive with
it. eapaxapev . . . paprvpoip-ev . . . dnayyeX-
Xofiev...] seen ... bear witness ... de
clare.... The three verbs give in due
sequence the ideas of personal expe
rience, responsible affirmation, autho
ritative announcement, which are
combined in the apostolic message.
The first two verbs are probably used
absolutely, though the object of the
third (the life eternal) is potentially
included in them. Comp. John i. 34,
xix. 35. So Augustine, et vidimus
et testes sumus.
iapoKapfv] John xix, 35, i. 34, xiv.
7, 9. It is worthy of notice that this
is the only part of the verb which is
used by St John in the Gospel and
Epistles {Spa pq, Apoc. xix. 10 ; xxii.
9 : not xviii. 18; nor John vi 2) ;
and in these books it is singularly
frequent. Severus (Cramer Cat. ad loc), com
paring these words with iv. 12 Geov
ovdfls TTCoVore reOearai, no m,an hath
beheld God at any time, remarks : ra
iTe(rapKa>o6ai Kat inqvOpanqKevai 6ea-
ros Ka\ ¦^q\a(pqTos yevioBai evSoKqoev
[d Xdyos], ovx o qv 6ea6eis Kal ¦^qXa-
(j)qdels dXX' o yiyovev' eis yap vnapxav
Kal d8iaipeT0S 6 avTOS qv Kal Bearos Kal
dOearos Kal d(f)rj pq vTroiriiTTav Kal ^q-
Xacjxopevos... papTvpovpev] Comp. iv. 14; John
xxi, 24. For the characteristic use of
the idea of witness in St John see
Introd. to Gospel of St John, pp.
xliv. ff.
Augustine dwells on the associa
tions of the Greek pAprvpes which
were lost in the Latin testes: Ergo
hoc dixit Vidimus et testes sumus :
Vidimus et martyres sumus ; testimo
nium cnim dicendo...cum displiceret

ipsum testimonium hominibus adver-
sus quos dicebatur, passi sunt omnia
quse passi sunt martyres {ad loc).
airayyeXXoptv] adnunciamus v., we
declare. The word occurs again in
St John's writings in John xvi. 25
(it is falsely read iv. 51, xx. 18). In
the Synoptists and Acts it is not un
common in the sense of ' bearing back
a message from one to another.' This
fundamental idea underlies the nso
here and in John xvi. 25. The mes
sage comes from a Divine Presence
and expresses a divine purpose.
Comp. I Cor. xiv. 25 ; Heb. ii 12
(lxx). The application of the words must
not be confined to the Epistle, which
is in fact distinguished from the gene
ral proclamation of the Gospel (v. 4,
Kal ravra ypa(popev), but rather under
stood of the whole apostolic ministry.
More particularly perhaps we may see
a description of that teaching which
St John embodied in his Gospel.
Tqv f. Tqv ah] the eternal life, more
exactly, the life, even the life eternal.
The phrase used in the beginning of
the verse is first taken up and then
more fully developed. This form of
expression in which the two elements
of the idea are regarded separately is
found in the N. T. only here and in
il. 25. The simpler form q alanos Caq
is also very rare (John xvii 3; Acts
xiii 46; I Tim. vi. 12), and in each
case where it occurs describes the
special Messianic gifb brought by
Christ {tlie eternal life) as distin
guished from the general conception
(foji) alJivios, life eternal).
This 'eternal life' is seen in this
passage to be the divine life, the life
that is and which was visibly shewn
in Christ, and not merely an unending
continuance (Heb. vii. 16, f. dKaroKv-
Tos). Comp. John xvii. 3. The equiva
lent phrase appears to occur first in
Dan. xii. 2 (D^iy '.»n^). Comp. 2

lO

THE FIRST EPISTLE OF ST JOHN.

[T.3

irarepa Kal i(pavepwdr] rj/uui/, — ^6 ewpaKafxev Kai aKrj-
3. o dKTjK. Kal eap. K harl : see v. r. + Kal' dirayy. H am. — Kai

Mace. vii. 9 ds aldviov dva^laoiv (aqs
qpas avaorqoei.
For the use of the article {q C V
al.) see c. ii. 7 (?) e'l/r. q TT.) note ; and
for the idea of ' eternal life ' the Ad
ditional Note on v. 20.
ijris qv...] which was.... This clause
not only defines but in part confirms
the former statement. The relative
is not the simple relative (17), but the
'qualitative' relative (^is). Comp.
John viii. 53 (oo-nr anedavev) ; Apoc.
i. 7 ; ii 24 ; xi. 8 ; xx. 4. ' We de
clare with authority' — such is the
apostle's meaning — ' the life which is
truly eternal, seeing that the life of
which we speak was with the Father,
and so is independent of tlie condi
tions of tjme ; and it was manifested
to us apostles, .and so has been brought
within the sphere of our knowledge.'
qv irpos T. TT.] erat apud patrem
v., was with tlie Father. Comp.
John i. I, 2. The hfe was not 'in the
Father,' nor in fellowship (/ierd) or in
combination (a-iv) with Him, but rea
lised with Him for its object and law
{?iv irpos). That which is true of the
Word as a Person, is true necessarily
of the Word in action, and so of the
Life which finds expression in action.
The verb {rjv) describes continuous
and not past existence ; or rather, it
suggests under the forms of human
thought an existence which is beyond
time (Apoc. iv. 1 1 qa-av ; John i. 3 f ).
TOV Traripa] The Father, the title
of God when regarded relatively, as
the ' One God, of whom (c| ov) are
all things' (i Cor. viii 6). The rela
tion itself is defined more exactly
either in reference to the material
world: James i 170 TraT^prai/c^iaToii';
or to men : Matt. v. 16 d naTqp iipav,
&c. ; or, more commonly and pecu
liarly, to our Lord, " the Son " : Matt,
vii. 21 d TTOTrJp pov, &c. The difference
of the paternal relation of the One

Father to Christ and to Christians is
indicated in a very remarkable man
ner in John xx, 17 {dvajialva irpos tov
irarepa pov Kal jrar. vpa>v) where the
unity of the Person is shewn by the
one article common to the two clauses,
and the distinctness of the relations
by the repetition of the title with the
proper personal pronoun. The simple
title d iraTqp occurs rarely in the Syn
optic Gospels, and always with refer
ence to ' the Son ' : Matt. xi. 27 || Luke
X. 22 ; Matt. xxiv. 3,6 II Mark xiii. 32;
Luke ix. 26; Matt, xxviii. 19. (But
comp. Luke xi. 1 3 d 5r. d i^ ovpavov ;
the usage in Matt. xi. 26 1| Luke x.
21 ; Mark xiv. 36 is different.) In the
Acts it is found only in the opening
chapters ; i- 4, 7 ; ii. 33. In St Paul
only Rom. vi 4 {rjyep6q...8ia r^s So^qs
tov it.) ; I Cor. viii. 6 (ets deos 6 irarqp) ;
Eph. ii. 18 {rrjv irpooayayrjv... irpos tqv
irarepa) ; and not at all in the Epistles
of St Peter, St James or St Jude, or
in the Apocalypse. In St John's Gos
pel, on the contrary, and in his Epis
tles (i. ii.) the term is very frequent.
Comp. John iv. 21 add. note; and the
additional note on this passage.
In this place the idea of Father
hood comes into prominence in con
nexion with life {tfie life was with tlie
Father). In the Gospel the absolute
idea of Godliead is placed in con
nexion with the Word (John i. i d X. qv
irpos TOV 6e6v, the Word was with
God), In both passages a glimpse
is given of the essential relations of
the Divine Persons, and we learn that
the idea of Father lies in the Deity
itself and finds fulfilment in the
Deity. The simplest conception which
we can form of God in Himself as
absolutely perfect and self-sufficing
includes Tripersonality.
e<jiav. qptv] apparuit nobis V. {ma
nifestata est in nobis Aug., palam
facta est, &c. alj.) was manifested to

t-3]

THE FIRST EPISTLE OF ST JOHN.

I I

Koap.ev aTrayyeWojuev Kal v/uuv, 'tva Kal vjueh Koivcoviav
e^^Te fxed' tjfxwv Kal 7] KOivwvla de r\ tj/ixerepa ^era tov
ipTv, r vg me. - o^ T C*- Hence Aug. Ambr. vg et societas nostra sit
{tva..,lx''lTe Kai g q Koivwvla -q rifxeripa.,.)

US. The general statement given be
fore {was manifested) is made per
sonal. Actual experience is the founda
tion of St John's testimony.
3. 0 ecop. -Kal aKqK.] that which ire
have seen and heard.... The transpo
sition of the verbs in this resumptive
clause (». I heard... seen...) is natural
and significant. Before the Apostle
was advancing up to the Incarnation,
now he is stai'ting from it. At the
same time the two elements of ex
perience are brought together and
not (as before) separated by the re
peated relative (v. 1 that which. ..that
which...). In the parenthesis {v. 2) St John
has described the subject of his mes
sage as 'the life eternal': he now
describes it as 'that which we have
seen and heard.' The fulness of apos
tolic experience, the far-reaching
knowledge of the Son of God, is in
deed identical with the life. By ap
propriating that knowledge of the
soul the life is appropriated.
Kat vplv] unto you also. Tho reve
lation was not for those only to whom
it was first given ; but for them also
who 'had not seen.' The message
was for ' them also ' that ' they also '
might enjoy the fruits of it. There is
no redundance in the repeated koI.
This thought is well brought out
by Augustine who asks the question :
Minus ergo sumus felices quam illi
qui viderunt et audierunt? and an
swers it by recalling the history of St
Thomas (John xx. 26 ff.) who rose by
Faith above touch : Tetigit hominem,
confessus est Deum. Et Dominus
consolans nos qui ipsum jam in cajlo
sedentem manu contrectare non pos-
sumus sed fide contingere, ait illi
Quia vidisti credidisti, beati qui non

viderunt et credunt. Nos descripti
sumua, nos designati sumus. Fiat
ergo in nobis beatitude quam Domi
nus prsedixit futuram : manifestata est
ipsa vita in carnc.ut res quse solo
corde videri potest videretur et oculis,
ut corda sanaret (Aug. ad loc).
iva...pe6' qpav] ut et VOS societateni
Jidbeatis nobiscum V., that ye also
may have fellowship with us, i.e.
' may be united with us, the apostolic
body, in the bonds of Christian com
munion' (comp. vv. 6, 7) by the appre
hension of the fulness of the truth ;
that you may enjoy to the uttermost
by spiritual power what we gained in
the outward experience of life (John
XX. 29). The last of tho apostles
points to the unbroken succession of
the heritage of Faith. It will be
observed that St John always assumes
that 'knowledge' carries with it the
corresponding action {e.g. ii. 3). The
words cannot without violence be
made to give the sense : ' that ye may
have the same fellowship [with God
and Christ] as we have.'
In regarding the end of his mes
sage St John looks at once to a two
fold fellowship, human and divine, a
fellowship with the Church and with
God. He contemplates first the fej-
lowship which exists in the Christian
body itself, and then rises from this
to the thought of the wider privileges
of such fellowship as resting on a
divine basis. Manifesto ostendit B.
Johannes quia quicunque societatem
cum Deo habere desideraut prime
ecclesise societati debent adunari....
(Bede). The phrase Koivavlav ex^iv, as dis
tinguished from the simple verb koi-
vaveiv (2 John II ; I Pet. iv. 13 ; Phil.
iv. 15), expresses not only the mere

12

THE FIRST EPISTLE OF ST JOHN.

[1.4

TraTjOOs Kal yuera tov vlov avTOv 'Irjaov XpiarTOv' ^Kai
TavTa ypacpofxev ¦^fie7^ 'Iva jj x^P^ tijuwv rj TrCTrT^npio/jLevr].
4. '^pets NA*B the: ipiv T A**C vg syrr me. In such a case the evidence of
verss. is of little weight.
in X-) W^" f^B the; ipSv rAO me. The later MSS. and the Latin and
Syriac verss. are divided. The confusion of ij/t. and ^,11. in the best authorities is

fact, but also the enjoyment, the con
scious realisation, of fellowship. Com p.
V. 8 {dpapriav exeiv) note.
KotK. ped' qpSv] fellowship with.
The preposition (perd) emphasises the
mutual action of those who are united.
Koivavla is also used with a genitive
of the person (i Cor. i. 9), as in the
case of things (i Cor. x. 16; Phil. iii.
10), when the thought is of a blessing
imparted by fellowship in the person,
or of a fellowship springing from the
person (2 Cor. xiii. 13). The word is
also used absolutely Acts ii. 42.
Kal q Koiv. Se'...] et societas nostra sit
v., Aug., yea and our fellowship....
The connecting particles {koI... 8 f) and
the possessive pronoun (17 k. q qperi-
pa) are both emphatic. The particles
lay stress on the characteristics of the
fellowship which are to be brought
forward : the possessive in place of
the personal pronoun marks that
which pecuharly distinguishes Chris
tians rather than simply that which
they enjoy. ' And the fellowship itself
in fact to which we call you, the fel
lowship which is truly Christian fel
lowship, &c.'
For Ko.l...b€... compare John vi 51 ;
viii i6, 17 ; xv. 27 ; 3 John 12. The
combination occurs sparingly through
out the N. T. The Se' serves as tho
conjunction, while koI emphasises the
words to which it is attached.
For 77 Koiv. q qpcTfpa Compare John
XV, 9 n. (ij dy. q, ipn), 11,12; xvii 13,
24 ; xviii. 36, &c. ; c. ii. 7 note.
The insertion of the Se makes the
false construction (Latt.) 'and that
our fellowship may be...' impossible.
The whole clause is like v. 2 (see
note), a development of the prece
ding idea over which the apostle lin

gers as it were in personal reflection.
For the foundation of the thought see
John xvii. 20 f.
pera tov ir. . .'I. X.] with the Father. . .
his Son Jesus Christ. ... The thought
prepared in vv. 1, 2 now finds fuU ex
pression. The revelation of 'the Life'
had brought men into connexion with
'the Father.' 'The Life' was appre
hended in a true human personaUty
in virtue of the Incarnation, and so
men could have fellowship with tho
life and with the source of life.
Through the Son God was revealed
and apprehended as Father. It must
also be observed that 'fellowship
with the Father' and 'fellowship
with His Son' are directly co-ordi
nated {with.. .and with..!). Such co
ordination implies sameness of es
sence. And yet further : the fellow
ship with the Father is not only said
to be established through the Son :
the fellowship with the Father is in
volved in fellowship with the Son
(comp. ii. 23). The consummation of
this fellowship is the ' being in God '
(c. V. 20).
Tou vioO d. 'I. X.] His Son Jesus
Christ. By the use of this full title
St John brings out now both aspects
of the Lord's Person (' His Son,' 'Jesus
Christ') which he had indicated before
{'which was with the Father^ 'our
hands handled'). The full title is
found again in iii. 23 ; v. 20 (?) ; 2
John 3; I Cor. i. 9 ; 2 Cor. i. 19.
Compare also i. 7 (iv. 15; v. 5)'; i
Thess. i. 10; Heb. iv. 14. In each
case it will be seen to be significant
in all its elements.
4. Kal TaiiTo] and these things.
The apostolic message which had
been regarded before in its unity (d

I- 51

THE FIRST EPISTLE OF ST JOHN.

^ Kal kcTTiv avTt] »} dyyeXia rjv dKrjKoajuev drr avrou
GO constant that a positive decision on the reading here is impossible. It may be
noticed that C*, reading vpuv, adds iv ripiv and some verss. reading iipuv add
iv vpiv at the end of the clause. Comp. il. 8, 25 ; iii. i ; v. 4.
Some copies of Vulg. read vA + gaudeatis et' gaudinm vestrum (nostrum) sit
plenum. 5. Koi ^ffTii' csC'ri; NBC : Kai avrri iarlv 5" A vg.
il dyyeXla N^AB vg : q iirayyekla S" C me the.
N had originally 7; o7ra77eXioj, which the scribe himself altered by letters
¦written above to q ayarq ttjs iirayyefUat. Comp. iii. 11 ; ii. 25.
that which) is now regarded in some
special aspects of its manifold power.
St John embraces in ' the vision of
his heart' (Eph. i. 18) all that his
letter contains, though it was then
unwritten. The phrase, these things, is not how
ever co-extensive with ' that which.'
St John has present to his mind both
the general revelation of the Gospel
{we declare) of which the end was to
create spiritual fellowship between
God and man and men ; and the par
ticular view of it which he purposes
to lay before his readers (we write)
with a view to establishing the ful
ness of joy in the Church.
ypaijtopev qpels] Write we. Both
the pronoun and the verb are em
phatic. The proclamation {vv. 2, 3)
was presented in an abiding form:
not spoken only but written, so far
as there was need, that it might work
its full effect. And it was written by
those who had full authority to write.
Nor is it fanciful to suppose that by
the stress laid on the word v^rite,
which is emphasised by the absence
of a personal object (the to you of the
common text is to be omitted), St
John looks forward to his apostolic
service to later ages.
The plural {ypa^opev) which belongs
to the form of the apostolic message
stands in contrast with the personal
address (ypd^a) which immediately
follows in c. ii. i. Elsewhere in the
epistle the verb occurs only in the
singular (ii. 7 f , 12 ff., 21, 26 ; v. 13).
Iva q X- W"'' (^- vpav) q. 7re7rXi;p.]
that our {or your) joy may be fulfilled.

The fulfilment of Christian joy de
pends upon the realisation of fellow
ship. The same thought underlies
the other passages where the phrase
occurs (see next note). Fellowship
with Christ, and fellowship with the
brethren, fellowship with Christ in
the brethren, and with the brethren
in Christ, is the measure of the ful
ness of joy. Both readings (ijpmi' and
vpav) are well supported and both
give good sense. The object of the
apostle may be regarded either as to
the fulfilment of his work relatively to
himself, or as to the fulfilment of his
work relatively to his disciples. The
joy of the apostle as well as the joy
of the disciples is secured by the same
result. qpav yap vplv ((Ecum. vpav...qplv)
KoivavoiiVTCov irXeiorqv exopev Tqv x^P'"
(1. x^P"") VH-^") V '""'y Bepiarais o
Xa'ipav (Tiropevs iv rfj roO piodov diro-
Xqi^ei Ppa^evafi x^'-P"'^''"'^" ""-l Tovrav
OTl Tcov irovav avrav (1. qvtoO) d;ro-
Xavovot (Theophlct.).
ireirXqpapevq] plenum (V., Kug) ful
filled. The phrase is characteristic.
Comp. 2 John 12 ; John iii. 29, xv. 1 1,
xvi. 24 ; xvii. 13. For the use of the
resolved form see iv. 12 n. Gaudium
doctorum fit plenum cum multos prse-
dicando ad sanctse ecclesise societa
tem... perducunt (Bede). Comp. PhiL
ii. 2.
I. 5—10. Thk Natitke of God,
AJfD THE CONSEQUENT RELATION OP
MAN TO God.
The section contains i the descrip
tion of the Being of God {v. 5) ; and

M

THE FIRST EPISTLE OF ST JOHN,

[I-

then 2 the description of man's rela
tion to God as thus made known (5 —
lo), in answer to the three typical
false pleas (i) of the indifference of
moral action iu regard to spiritual
fellowship (6, 7) ; (ii) of the unreality
of sinfulness as a permanent conse
quence of wrong action (8, 9) ; and (iii)
of actual personal freedom from sin
ful deeds (10). These pleas are shewn
to depend (i) on immediate denial of
what is distinctly known (6); (2) on
self deception (8) ; and (3) on disre
gard of divine revelation (10).
I. The Nature of God.
5. The connexion of this verse
with what precedes is not at once
obvious. The declaration which it
contains as to the nature of God is
not, as far as we know, a direct repe
tition of any words of the Lord; nor
is it clear at first sight how it gathers
up what has been already said of
' the revelation of life ' as apprehended
in apostolic experience. Fuller con
sideration appears to shew that the
idea of spiritual fellowship furnishes
the clue to the course of St John's
thought. Fellowship must repose
upon mutual knowledge. If we have
fellowship with God we must know
truly what He is and what we are,
and the latter knowledge flows from
the former. The revelation of life
from first to last is the progressive
manifestation of God and the pro
gressive assimilation tp God. The
revelation through the Incarnation
completes all that was revealed be
fore : Christ came ' not to destroy but
to fulfil' : and this revelation is briefly
comprehended in the words ' God is
light,' absolutely pure, glorious, self-
communicating from His very nature.
lie imparts Himself, and man was
made to receive Him ; and, in spite of
sin, man can receive Him. Thus the
fuudfimental ideas of Christianity lie
in this announcement : 'God is light';
and man turns to the Light as
being himself created in the image of

God (Gen. i. 27 ; i Cor. xi. 7) and re
created in Christ (Eph. ii 10; Col.
iii. 10). This message is really 'the
Gospel.' Hac sententia B. Johannes... divinse
puritatis excellentiam monstrat quam
nos quoque imitari jubemur dicentc
ipso : Sancti estate quoniam ego sanc-
tus Dominus Deus vester Lev. xix. 2
(Bede). Kai...] And... The declaration is the
simple development of the statement
in ». 3 : ' We declare unto you what
we have seen and heard, in order to
establish your fellowship with us, and
to fulfil our joy. And this is the
message which has such divine power.'
ZoTiv avrq] this is the message.
The original order (lost in V. et hoec
est) in which the substantive verb
stands first with unusual emphasis (koI
eoTiv avrq), marks the absoluteness,
the permanence, of the message. Tho
' is' is not merely a copula, but predi
cates existence iu itself Comp. c. v.
16, 17; ii 15 note; John viii 50. The
exact form of expression is unique.
On the other hand see c. ii. 25 ; iii.
II, 23 ; V. 4, 9, II, 14 and 2 John 6.
dyyeX'ia] adnuntiatio V., message.
The word occurs only here and iii 1 1
in the N. T., and it is rare in the lxx.
The corresponding verb occurs in tho
N. T. only in John xx. 1 8. The simplest
word appears to be chosen to describe
the divine communication. The an
nouncement as to the nature of God
is a personal revelation and not a.
discovery. God gives tidings of Him
self and so only can man know Him.
dw' avTov] from him. The Son of
the Father, Jesus Christ, in whom the
Life was manifested, and who has
been tho main subject of the pre
ceding versos.
The ' from ' {an avrov) marks the
ultimate and not necessarily the im
mediate source (nap' av-ov). The
phrase aKomiv ano is not found else
where in St John (but see Acts ix. 13)
while aKovetv napa is frequent : John
i. 40 ; vL 45 ; vii. 51 : viii. 26, 38, 40 ;

1-5]

THE FIRST EPISTLE OF ST JOHN.

15

Kal dvayyiWofxev v/jiiv, OTi 6 Geo? (pco^ ecrrlv Kal aKOTia

XV. 15. The 'message' which the
Apostle announces had been heard
not only from tho lips of Christ but
in fact also from all those in whom
He had spoken, in earlier times (i Pet,
i. 11). He was the source even where
He was not the speaker. Comp. i
Cor. xi. 23 napeXa^ov OTrd, and c. ii. 27
note. di/ayye'XXopej'] adnuntiamus V., we
declare. The simple verb and its
derivatives convey shades of meaning
which cannot be preserved in a ver
sion. 'AyyeXXfij/ simply ' to bring
tidings ' occurs only John xx. 1 8. 'Avay-
ye'XXeii/ to report, with the additional
idea of bringing the tidings up to or
back to the person receiving them.
'A;rayyc'XXeii' to announce with a dis
tinct reference to the source or place
from which the message comes. Ka-
TayyiXXeiv to proclaim with authority,
as commissioned to spread the tidings
throughout those who hear them.
In dvayyeXXeiv the recipient, in OTray-
ye'XXetv the Origin, in KaTayye'XXeiK the
relation of the, bearer and hearer of
the message, is respectively most
prominent, (i) Thus dvayy. has in
nine cases a personal pronoun (vplv,
qp.lv) after it, and in the two remain
ing places where it occurs (Acts xv.
4; xix. 18) the persons to whom
the announcement is made are placed
in clear prominence. The word is not
found in the Synoptic Gospels (Mark
V. 14, 19 false readings). For its
meaning compare i Pet. i. 12 a vvv
dvqyyeXq vplv, tidings which Were lately
brought as far as up to you. Acts xx.
20, 27 TOV pq dvayyelXai vplv, not to
extend my declaration of the Gospel
even to you; John xvL 13, 14, 15 ;
Acts XV. 4; 2 Cor. viL 7; Acts xiv,
27. (2) The proper sense of dnayy.,
again, is seen clearly Matt. ii. 8 dirayy.
pm, from the place where you find the
Christ, Mark xvi. 1 3 dn-ijyy. toIs Xomols,
from Emmaus where the revelation
was made; [John iv. 51 dnqyy. Xe'-

yovres, from his house where tho sick
child lay;] i Cor. xiv. 25 oTrayy., from
the assembly at which he was moved.
The word is frequent in the Synoptic
Gospels and in the Acts ; elsewhere,
iu addition to the places quoted, it
occurs only i Thess. i. 9 ; i John i.
2, 3. (Heb. ii 12 lxx.). (3) KoToy-
ye'XXeii/ is found only in Acts (xaray-
yeXev'i Acts xvii 18) and St Paul.
Its force appears Acts xvi. 21 xaray-
ytXXovo-ii' e^ij.' XViL 3 ov iya> Karay-
yeXXa, &C.
In connexion wibh these words it
may be noticed that St John never
uses in his Gospel or Epistles evay-
yeXiov (or cognates). Cf, Apoc. xiv.
6;x. 7._
dri...eo-Tii' Kal. ..OVK eo-rii'...] The
combination of the positive and nega
tive statements brings out (1) tho
ideaofGod'snature,and (2) the perfect
realisation of the idea : He is light
essentially, and in fact He is perfect,
unmixed, light. The form of the
negative statement is remarkable :
'Darkness there is not in Him, no,
not in any way.' OiJSeis is added si
milarly to a sentence already com
plete in John xix. 11 (vi. 63 ; xu. 19).
The double negative is lost in tho
Latin : tenebrce in eo non sunt ullce.
Positive and negative statements
are combined »». 6, 8 ; ii 4, 27 ; v. 12.
John i 3, 5, 20 ; ii 25 ; iii. 16 (20).
d 6eos 4>as ioTLv] Deus lux est v.,
God is light. The statement is made
absolutely as to the nature of God,
and not directly as to His action : as
to what He is, and not as to what He
does. It is nob said that He is 'a
light,' as one out of many, through
Whom or from Whom illumination
comes; nor again, that He is 'the
light,' in relation to created beings.
But it is said simply 'He is light.'
The words are designed to give us
some conception of His Being. Couip.
Philo de Somn. i. p. 632 nparos piv d
Oeos (pas eVri. ..(cat 01) puvov (pas dXXu

i6

THE FIRST EPISTLE OF ST JOHN.

[1-5

Kal iravTos ere'pov cparos apxirvnov,
paXXov 8e dpxervn-ou nperr^vrepov Kal
dvarepov.... Thus the phrase is at once distin
guished from the cognate phrases
which are defined by some addition ; as
whencreation,so far as it isamanifesta-
tion of the life of the Word, that is, as
Life, is spoken of as being ' the
light of men ' (John i. 4 f ) : or when
' the light, the true light, which Ught
eth every man ' is spoken of as ' com
ing into the world' (John i 9; comp.
c.ii.8); or when Christ — the Incarnate
Word — declares Himself to be ' the
light of the world' (John viii. 12 ; ix.
5 ; comp, xii. 46) ; or ' the light '
f John iii 19 t, xii. 35 f) ; or when
Christians, as representing Christ, are
called by Him ' the light of the
world' (Matt. v. 14).
On the other hand it is closely
parallel with two other phrases in St
John's writings with which it must
be compared and combined : God is
spirit (John iv. 24) and God is love
(c. iv. 8, 16),
To a certain degree this phrase
unites the two others. It includes
the thought of immateriality, which
finds its most complete expression in
the idea of ' spirit ' and that of ' diffu
siveness ' which finds its most com
plete expression in the idea of ' love.'
But to these thoughts it adds those of
purity and glory, which find their
most complete expression in relation
to man as he is in the idea of ' fire '
(Heb. xii. 29).
In order to enter into the meaning
of the revelation given in the words,
it is necessary to take account both of
the bibhcal apphcation of the term
' light' and of the thoughts which are
naturally suggested by a consideration
of the nature of light.
In each region of being ' light ' re
presents the noblest manifestation of
that energy to which it is applied.
Physically ' light ' embodies the idea
of splendour, glory : intellectually of
truth : morally of holiness.

Again: in virtue of light, hfe and
action become possible. Light may
exist close beside us and yet we our
selves be in darkness, wholly uncon
scious of its presence, unless some
object intervene and itself become
visible by reflecting into our eyes that
which we had not before seen. Comp.
Philo de proem, et poen. ii 415 o 6eos
eavTov (peyyos av St' avroO povov 6ea-
pelrai. See also Ps. xx.xvi 10. As
fight it cannot bub propagate itself;
and, as far as its own nature is con
cerned, propagate itself without bound.
All that limits is darkness.
It must not however be supposed
that in speaking of God as ' light' St
John is speaking metaphorically, as if
earthly 'light' were the reality to
which God is likened. On the con
trary according to his thought the
earthly light, with all its associations,
is but a reflection in the finite and
sensible world of the heavenly light.
Through the reflection we rise, accord
ing to our power, to the reality.
This being so, the description of
God as ' light ' is fitted to bring before
us the conception that He is in Him
self unapproachable, infinite, omni
present, unchangeable, the source of
hfe, of safety, of the transfiguration
of all things.
And yet more than this the phrase
has a direct bearing upon the eco
nomy of Redemption. It implies that
God in Himself is absolutely holy;
and at the same time that it is His
nature to impart Himself without
limit. The first fact carries wibh it the
condition of man's fellowship with
Him. The second fact suggests that
He will make some provision for the
redemption and atonement of man
fallen, in accordance with the pur
pose of creation.
The revelation of the Word, the
Life, of ' Jesus, the Son of God,' ful
fils the condition and the hope. By
this we apprehend in all fulness
that God is light, self-communicating,

1-5]

THE FIRST EPISTLE OF ST JOHN.

17

making the darkness felt to be what
it is, conquering the darkness, while
He claims from man complete self-
surrender to His influence.
Here then as in every other place the
revelation of the nature of God is not
a satisfaction of speculative question
ings : it is the groundwork of practical
results. God is light : therefore men must
walk in the light,
God is spirit: therefore men must
worship in spirit (John iv. 24).
God is love : therefore the mani
festation of love is the sign of divine
childship (iv. 7, 8, 16).
Comp. Heb. xii. 29.
See Additional Note on iv. ,8.
The general opposition of light and
darkness, which occurs throughout
all Scripture, as throughout all fitera-
ture, in its manifold partial applica
tions, gives additional meaning to the
phrase.

Category of
Light.
truth
good

Category of
Darkness. falsehood. evil.

joy safety
fife

sorrow.
peril.
death.

Compare Matt. iv. 16; Luke i. 79;
xi- 35 f. ; John iii. 19, 20; i Pet. ii. 9 ;
2 Cor. iv. 6, vi. 14 ; Ps. xxvii. i (and
Hupfeld's note).
Kal a-KOTia. . .] The light which God
is, is infinite, unbounded by any out
line, and absolutely pure. It follows
that all that is in darkness, all that is
darkness, is excluded from fellowship
with God by His very nature. There is
in Him nothing which has affinity to it.
In speaking of 'light' and 'dark
ness' it is probable that Sb John had
before him the Zoroastrian specula
tions on the two opposing spiritual
powers which influenced Christian
thought at a very early date. Comp.
BasUides, fragm. Quidani enim [bar-
barorura] dixerunt inibia omnium duo
essequibus bona et mala associaverunt,
W,

ipsa dicentes initia sine initio esse eb
ingenita: id est, in principiis lucem
fuisse ac tenebras, quse ex semetipsis
essent non quse esse dicebantur (ap.
Iren. Stieren i. p. 901).
2, Tlie relation of men to God.
The revelation of what God is de
termines man's relation to Him ; for
it is assumed that man knows (or can
know) what he himself is in himself
The declaration of the majesty of
God therefore raises the question of
the possibility of man's fellowship
with Him ; of the possibility, that is,
of the fulfilment of the Apostle's pur
pose {v. 3). How can the message
' God is Light ' issue in our com-
tnunion with the Father and with
His Son Jesus Christi^ The answer
lies, as we have seen, in the fact that
it is of the essence of light-nature to
communicate itself The true sense
of what God is takes us out of our
selves. He gives Himself: we must
welcome Him ; and so reflecting His
glory we become like Him (2 Cor. iii.
18 ; I John iii. 2).
But this 'assimilation to God'
(dpo'iacris rm 6ea Kara to Swarov) re
quires a frank recognition of what
we are. St John therefore considers
the three false views which man is
tempted to take of his position. Ho
may deny the reafity of sin (6, 7), or
his responsibility for sin (8, 9), or
the fact of sin in his own case (10).
By doing this he makes fellowship
with God, as He has been made
known, impossible for himself On
the other hand, God has made pro
vision for the realisation of fellowship
between Himself and man in spite of
sin. '
The contrasts and consequences
involved in this view of man's relation
to God can be placed clearly in a
symmetrical form :
If we say we have fellowship with
Him and walk in the darkness,
we lie, and
' we do not the truth.

i8

THE FIRST EPISTLE OF ST JOHN.

[L6

OVK eoTTiv ev avTw ovdeiAa. ^'Gdv eiVw/xei/ 'oti
Koivcoviav e^ofxev julct avrov Kal ev tiS (TKorei irepi-
o6k ((ttw iv auTifi B me the : iv aiT$ ovk lariv S" XAC vg.

If we say we have no sin,
we deceive ourselves and
the truth is not in us.
If we say we have not sinned,
we make Him a liar and
His word is not in us.
On the other hand :
If we walk in the light, as He is in
the light, we have fellowship one
with another, and
the blood of Jesus His
Son cleanseth us from
all sin.
If we confess our sins.
He is faithful and right
eous to forgive us our
sins, and
to cleanse us from all
unrighteousness.
The third contrast passes into a
different form (ii. i f ).
The whole description refers to the
general character and tendency of
life, and not to the absolute fulfilment
of the character in detail.
The progress in the development
of the thought is obvious from the
parallelisms. 'We lie,' 'we deceive
ourselves,' 'we make Him a liar': we
are false, that is, to our own know
ledge; we persuade ourselves that
falsehood is truth ; we dare to set our
selves above God. And again : ' we
do not the truth,' 'The truth is not
in us,' ' His word is not in us ' : we
do nob carry inbo acb that which we
have recognised as our ruling prin
ciple ; the Truth, to which conscience
bears witness, is not the spring and
law of our life ; we have broken off
our vital connexion with the Truth
when it comes to us as ' the Word of
God ' with a present, personal force.
Corresponding to this growth of

falsehood we have a view of the
general character of the Christian
life, a life of spiritual fellowship and
sanctification ; and then of its debailed
realisation in spite of partial failures.
6. idv (inapev] St John con
siders only the case of professing
Christians. In doing this he unites
himself with those whom he ad
dresses ; and recognises the fact that
he no less than his fellow-Christians
has to guard against the temptations
to which the three types of false doc
trine correspond.
The exact form of expression {iav
dnapev) is found only in this passage
{vv. 6, 8, lO ; comp. iv. 20 iav tis e'lirrj).
It contemplates a direct assertion of
the several statements, and not simply
the mental conception of them.
OTl] The particle here and in vv.
8, 10 seems to be recitative. Comp.
ii. 4; iv. 20; John i. 20, 32 ; iv. 17,
25 ; vi.j4 ; vii. 12 ; ix. 9, 23, 41.
Koiv. exofte" {'¦er avroC] with Him,
i. e. with God (the Father), the sub
ject which immediately precedes.
The statement is the simple asser
tion of the enjoyment of the privileges
of the Christian faith, v. 3, note : " If
we claim to have reached the end of
Christian effort..."
Kal iv ra 'ok. Trep.] The compati-
bifity of indifference to moral action
¦with the possession of true faith has
been maintained by enthusiasts in all
times of rehgious excitement Comp.
c. ii. 4; iii. 6; 3 John 11.
For early forms of the false teach
ing see Iren. i. 6, 2 ; Clem. Alex.
Strom. III. 4, §§ 31 f ; S § 40. Comp.
Jude V. 4.
iv Ta OK. nep.] walk in the dark
ness, choose and use the darkness
as our sphere of action. The ques
tion is not directly of the specific

1-7]

THE FIRST EPISTLE OF ST JOHN.

19

TTaTujfxev, yf-evdo^ieda Kal ov iroiovfxev Trjv dX^deiav.
''idv Be ev tw (pcorl TrepiTraTwfxev w^ ai/ros ecmv ev tw

character of special acts, but of the
whole region of fife outward and in
ward. The darkness (to o-icdros) is
the absolute opposite of 'the light.'
To choose this as our sphere of move
ment is necessarily to shun fellowship
with God. Part of the thought in
cluded in ' walking in darkness ' may
be expressed by saying that we seek
to hide part of our lives from our
selves, from our neighbour, from God.
Comp. John iii. 20.
For the phrase see Is. ix. 2 ; John
viii. 12 (iv TTJ oKOTiq). Comp. Matt. iv.
16 ; Luke i. 79 ; Rom. n. 19. Skotoj
occurs in St John only here and John
iii. 19 note.
The image of ' walking,' resting on
the Old Testament 'n?n, lxx. nepnra-
relv, is not found applied to conduct
in classical writers, but is common in
St John and St Paul. The word is
not found in this sense in St James
or St Peter, and in the Synoptic
group of writings only in Mark vii. 5 ;
Acts xxi. 21. St John, it may be
added, does not use dvarrrpoKpq, dva-
oTpe(peiT0ai, which are common in St
Peter. Such 'walking 'is not to be
limited to mere outward conduct, but
covers the whole activity of life.
¦^ev86peda...ov iroiovpev...] The com
bination of the positive and negative
expressions here again (v. 5) presents
the two sides of the thought. Men
who profess to combine fellowship
with God with the choice of darkness
as their sphere of life, actively affirm
what they know to be false ; and on
the other hand, they neglect bo carry
oub in deed whab they claim to hold.
The two clauses (lie. ..do) correspond
with the two which precede (say...
walk). ¦^evSopeda] The assertion is not
only false iu fact, but known to be
false: it is at variance with man's
nature. Comp. James iii. 14.

ov noiovpiv rqv dXqdeiav] non
facimus veritatem V., we do not
the truth (syr vg gives icalk in).
Truth is not only in thought and
word, but also in action. ' The Truth'
{q dXijSeia) which reaches to every
part of human nature— the sum of all
that 'is' — must find expression in a
form answering to the whole man.
'I act,' in the words of Whichcote,
'and therefore I am.' Comp. John
iii. 21 note ; Neh. ix. 33 (lxx.).
In the Old Testament the phrase
'to do mercy and truth' (lxx.) occurs
not unfrequently; Gen. xlvii. 29;
Josh. ii. 14; 2 Sam. ii. 6 ; xv. 20, &c.
Contrast iroielv ^^eCSoy, Apoc. xxi. 27.
7. 'Walking in the darkness' is
fatal to fellowship with God, but such
fellowship is still possible. 'The Chris
tian can in his measure imitate God
(Eph. V. i); and as he does so, he
realises feUowship with the brethren,
which is the visible sign of feUow
ship with God. At the same time
Christ's Blood cleanseth him con
stantly, and little by little, from all
sin. The chosen rule of life — the
' walking in light ' — is more and more
perfectly embodied in deed. The
failure which is revealed in the pre
sence of God is removed.
idv 8e'...] but if we walk... There
is a sharp contrast between the vain
profession of fellowship and godlike
action. But, setting aside mere words,
if we walk in the light...
iv Ta (p. nepm ] The one absolute
light is opposed to the darkness. To
choose the light as the sphere of life
is to five and move as in the revealed
presence of God. Comp. Is. ii, 5; li.4.
God is in the light absolutely and
unalterably : man moves in the fight
from stage to stage as he advances to
the fulness of his growth ; and under
the action of the light he is himself
transfigured. 2 — 2

20

THE FIRST EPISTLE -OF ST JOHN.

[1-7

(pwTi, KOivwviav e^Ofxev fxer dWrjXoov Kai to aifxa
7. per' dXX^Xwi' : A* (appy) toi ClAl Tert (followed by J. C. damini nostri)
read per' avrov; harl has cum dec. The readings are evidently interpretative
glosses.

The process of this great change is
written significantly in the N. T.
Christ by resurrection from the dead
first proclaimed light (Acts xxvi. 23),
that is fife reflecting the divine glory ;
to this God has called us (i Pet. ii. 9);
and opened our eyes to look on the
illumination of the gospel of the glory
of Christ who is the image of God (2
Cor. iv. 4) ; who made us meet to be
partakers of the inheritance of the
saints in the light (Ool. i. 12). By
believing on the light we become sons
of light (John xii. 36 : comp. Lc. xvi.
8 ; I Thess. v. 5) ; and finally are our
selves light in the Lord (Eph. v. 8).
Bede expresses weU the contrast of
nepmarelv and eivai : Notanda dis-
tinctio verborum... Ambulant... justi
in luce cum virtutum operibus servi-
entes ad meliora proficiunt... Deus
autem sine afiquo profectu semper
bonus, Justus, verusque existit.
The thought of walking in light and
in darkness soon found expression in
the allegory of ' The two ways.' Barn.
Fp. xviii. ff.
as avrdy...] sicut et ipse Latt., as
He Himself is in the light. God is
light, and He is in the light. Being
light He radiates (as it were) His
glory and dwells in this light unap
proachable (i Tim. vi. 16). The realm
of perfect truth and purity in which
He is completely corresponds to His
own nature. Under another aspect
fight is His garment (Ps. civ. 2),
which at once veils and reveals His
Majesty. avTos] He Himself, our Lord and
King. Comp, Deut. xxxii. 39; Is.
xH. 4 (Cheyne), xfiii. 10 ; Jer. v. 12 ;
Ps. cii. 28 (K-IH).
' Walking in the light ' brings two
main results in regard to our relation
to men and to God, We realise fel

lowship one with another, and in the
vision of God's holiness we become
conscious of our own sin. That fel
lowship is the pledge of a divine fel
lowship : that consciousness calls out
the application of the virtue of Christ's
life given for us and to us.
Koiv. ex- A'f' dXX.] societatem ha-
bemus ad invicem V., we have fellow
ship one with another, that is brother
with brother : we enjoy the fulness of
Christian communion. The transcen
dental fellowship with God which the
false Christian claimed becomes for us
a practical fellowship in actual life.
True feUowship with God comes
through men. Love of the brethren is
the proof of the love of God: fellow
ship with the brethren is the proof of
fellowship with God.
St John does not repeat the former
phrase {we have.fellowship with Him,
V. 6), but gives that which is its true
equivalent according to the conditions
of our being. Comp. v. 3.
The supposition that per dXXqXav
means 'we with God and God with
us ' is against the apostolic form of
language (John xx. 17), and also a-
gainst the general form of St John's
argument, for he takes the fellowship
of Christians as the visible sign and
correlative of feUowship -with God :
iv. 7, 12. Comp. iii. 11, 23.
itai TO alpa...] and the blood...
This clause is coordinate with that
which goes before. The two results
of 'walking in the fight' are inti
mately bound together. Active fel
lowship shews the- reality of that
larger spiritual fife, which is life in
God ; and at the same time the action
of Christ upon the members of His
Body brings about that real sinless-
ness which is essential to union with
God.

L8]

THE FIRST EPISTLE OF ST JOHN.

21

'Itjo-ov tov vlov avTOv KaOapi^ei i^fxds dTro Trda-rj^ dfxap-
'€av eimofxev 'oti 'AfxapTiav ovk exojutev, eavTOv^

Tias

'l7;<rou NBC syrr the : + xpurroi/ T A vg me.
Ka$apl^a: some auths., including A, read the future (KaBaplaei or Kadaptei).

The case taken is that of those who
are in Christ's Body. The question
is not of 'justification,' but of ' sancti
fication.' ' Walking in the light' is
presupposed, as the condition for this
application of the virtue of Christ's
Life and Death. See Additional Note.
'Ii;o-ov TOV vlov avTov] Jesus His
Son. The union of the two natures in
the one Person is sharply brought out
by the contrast 'Jesus' (not Jesus
Christ), ' His Son.' Compare (iv. 15) ;
V. 5; Heb. iv. 14; (Gal. iv. 4ff.);
and for the full title ». 3 note. Here
the human name (Jesus) brings out the
possibility of the communication of
Christ's Blood ; and the divine name
brings out its all-sufficing efficacy.
Mire ... ait et sanguis Jesu filii
eius : Filius quippe Dei in divinitatis
natura sanguinem habere non potuit ;
sed quia idem Filius Dei etiam Filius
hominis factus est recte propter uni-
tatem personse eius Filii Dei sangui
nem appellat ut verum eum corpus
assumpsisse, verum pro nobis san
guinem fudisse demonstraret (Bede).
So Ignatius {ad Eph. i) ventures to
write iv aipari 6eov. Comp. Light-
foot on Clem. Rom. i 2 iraBripaTa
avTov, and the Additional Note in the
Appendix, pp. 400 ff.
For the title see Additional Note
on. iii. 23.
Ka6ap'i^ei] emundat V., purgabit
Aug., cleanseth. Comp. John xiii. 10.
The thought is not of the forgiveness
of sin only, but of the removal of sin.
The sin is done away ; and the puri
fying action is exerted continuously.
The idea of ' cleansing ' is specially
connected with the fitting preparation
for divine service and divine fellow
ship. Ritual ' cleanness ' was the
condition for the participation in the

privileges of approach to God, under
the Old Covenant. So ' the blood of
Christ' cleanses the conscience for
service to Him Who is a Living God
(Heb. ix. i3f ; 22 f). He gave Him
self for us, to cleanse for Himself
a peculiar people (Tit. ii. 14). He
cleansed the Church to present ib to
Himself in glory (Eph. v. 26 f).
The fulness of the bhought is ex
pressed in Matt. v. 8, where the bless
ing of 'the clean (Kadapoi) in heart'
is that they shall see God (comp. i
John iii. 2).
d. ndoqs dp.] from all sin, so that
men are made like to God, in Whom
is no darkness {v. 5). The thought
here is of 'sin' and not of 'sins':
of the spring, the principle, and not
of the separate manifestations. For
the singular compare c. iii. 8 f ; John
i. 29 : for the plural v. 9; ii. 2, 12;
iv. 10; Apoc. i. 5.
The sing, and plur. are used in sig
nificant connexion, John viii. 21, 24.
For the use of n-Ss with abstract
nouns (n. dp. 'sin in all its many
forms') see James i. 2 naa-a x^pd, 2
Cor. xii 12 naa-a vnopovq, Eph. i. 8
naoa g-ocpia, 2 Pet. i. 5 naoa onovSq.
Contrast I Pet. v. 7 naa-a q pipipva,
John V. 22 (Tqv KpUiiv iraa-av), xvi. 13
{rqv dXrjdeiav naoav).
8. The mention of sin at the end
of V. 7 leads on to a new thought and
a new plea. 'How,' it may be asked,
' has the Christian anything more to
do with sin ? How does it still con
tinue?' The question has real diffi
culty. Some who do not venture to affirm
the practical indifference of action,
may yet maintain that sin does not
cleave to him who has committed it,
that man is not truly responsible for

22

THE FIRST EPISTLE OF ST JOHN.

[1-9

TrXavHofJLev Kal ») dXrjdeia ovk ccttiv ev i^fxiv. ^eav ofxo-
8. OVK 'iariv iv -fiplv XB me the : iv -qplv ovk lanv £" AC vg. Comp. v. lo.

the final consequences of his conduct.
This is the second false plea : We have
no sin ; sin is a transient phenomenon
which leaves behind no abiding issues :
it is an accident and not a principle
within us.
dp. OVK 'ixopev] we have no sin.
The phrase dpaprlav e'xeiv is peculiar
to St John in the N. T. Like corre
sponding phrases exeiv nia-riv (Matt.
xvii. 20 ; xxi. 21, &c.), f<B))i/exeij'(John
V. 26, 40, &c.), Xvn-jjv ex^'" (John xvi.
21 f), &c., it marks the presence of
something which is not isolated but a
continuous source of influence (comp.
Koivaviav exeiv V. 3).
Thus ' to have sin ' is distinguished
from ' to sin ' as the sinful principle is
distinguished from the sinful act in
itself. ' To have sin ' includes the
idea of personal guilt : it describes a
state both as a consequence and as a
cause. Comp. John ix. 41 ; xv. 22, note,
24 ; xix. II.
The word ' sin ' is to be taken quite
generally and not confined to original
sin, or to sin of any particular type.
A tempting form of this kind of eiTor
finds expression in a fragment of
Clement of Alexandria {Fcl. Proph,
§ IS> P- 993 f •) ° P-^" irirrrevoas 'd(peoiv
apaprqpdrav 'iXajBev -napa tov Kvptov,
6 8' iv yvaaei yevopevos are pqKeri
dpapravav nap iavTov Tqv a(pemv rav
Xomav Kopl^erai.
The issue of this second false plea
is also presented in a positive and
negative form. By affirming our prac
tical irresponsibility 'we lead our
selves astray' positively, and nega
tively we shew that ' the truth is not
in us' as an informing, inspiring
power. eavrovs nXav.] ipsi nos seducimus
v., we deceiee ourselves, or rather,
we lead ourselves astray. Our fatal
error is not only a fact (nXavdpeda

Matt. xxii. 29 ; John vii. 47), but it is
a fact of which we are the responsible
authors. The result is due to our
own efforts. We know that the asser
tion which we make is false (\//-ev6d-
pe6a) ; and, more than this, we per
suade ourselves that it is true.
The phrase does not occur again in
N. T. For the use of eavrovs with
tho first person see Acts xxni. 14 ;
Rom. viii. 23; xv. i ; i Cor. xi. 31 ;
2 Cor. i. 9, &c. St John uses it with
the second person c. v. 2 1 ; 2 John 8 ;
John V. 42 ; vi. 53 ; xii. 8.
The idea of nXdvq (c. iv. 6) is in all
cases that of straying from the one
way (James v. 19 f.) : not of miscon
ception in itself, but of misconduct.
Such going astray is essentiaUy ruin
ous. The cognate terms are used of
the false christs and prophets (Matt.
xxiv. 4ff.; Apoc. ii. 20 ; xiu. 14; xix.
20 ; comp. c. iv. 6 ; 2 Ep. 7) ; of
Satan (Apoc. xii. 9 ; xx. 3 ff.), of
Babylon (Apoc. xviu. 23), of Balaam
(Jude 11).
A/naraa andrq {(ppevanaraa, (ppeva-
ndrqs) are not found in the writings
of St John.
/cat q dX. OVK e.. iv qp.]. and the truth
is not in us. According to the true
reading the pronoun is unemphatic
(so V. 10). The thought of 'the Truth'
prevails over that of the persons. In
St John 'the Truth' is the whole
Gospel as that which meets the re
quirements of man's nature. Comp.
John viii. 32 ff.; xvfii. 37. Introd.
to Gospel of St John, p. xliv.
The same conception is found in
the other apostolic writings; 2 Thess.
ii. 12; Rom. ii. 8; 2 Cor. xiu. 8;
(Gal. V. 7); I Tim. iii. 15; iv. ^; vi. 5;
2 Tim. n. IS, 18 ; (Tit. i. i); Heb. x.
26; I Pet. i. 22; James in. 14; v. 19.
The Truth may therefore in this
most comprehensive sense be regarded

I- 9] THE FIRST EPISTLE OF ST JOHN. 23
Xoywfxev Ta^ dfiapTias Tqjjtwv, iricrTo^ ecrriv Kal Stfcajos
9. Tas ap. (2) AB : -i--!]puiv NC vg syrr the me.
Augustine says with touching force :
Ista levia quse dicimus noli contem-
nere. Si contemuis quando appen-
dis, expavesce quando numeras. And
again : Vis ut ille ignoscat 1 tu ag-
nosce. The divine blessing connected with
the confession of sins is twofold. It
includes (i) the remission of sins, the
remission of the consequences which
they entail, and (2) tlie cleansing of
the sinner from the moral imperfec
tion which separates him from God :
I Cor. vi. 9; Luke xiii. 27.
irioTTos ia-nv...] The subject (God)
is necessarily supplied from the con
text, vv. 5 ff. The form of the sen
tence (7rtoTdf...ii'a) presents the issue
as that which is, in some sense, con
templated in the divine character.
Forgiveness and cleansing are ends to
which God, being what He is, has
regard. He is not, as men are, fickle
or arbitrary. On the contrary. He is
essentiaUy 'faithful' and 'righteous.'
Comp. I Clem, ad Cor. c. 27. "iva
is construed with adjectives in other
cases: John i. 27 d^ws 'iva...; Luke
vii. 6 LKavos tva..., but these are not
strictly parallel ; see c. iii. 1 1 note.
The epithet 'faithful' {nioTos) ia
applied to God not unfrequently in
the Pauline epistles as being One who
will fulfil His promises (Heb. x. 23 ;
xi. 11), and complete whab He has
begun (i Thess. v. 24 ; i Cor, i. 9),
and guard those who trust in Him
(i Cor. X. 13; comp. i Pet. iv. 19),
because this is His Nature (2 Tim. ii.
1 3). With these passages those also
must be compared in which Christ is
spoken of as ' faithful' (2 Thess. ui. 3),
and that both in regard to God (Heb.
iii. 2) and to man (Heb. ii. 17).
God (the Father) again is spoken
of in the New Testament as 'right
eous' (StKotoy) in Apoc. xvi. 5; John
xvii. 25 ; Rom. iii. 26 ; and so also

without us or within us : as some
thing outwardly reaUsed (v. 6 do the
truth), or as something inwardly effi
cacious (the truth is in us). Comp. v.
10 note. With this specific statement
q d\. OVK eoTiv iv qplv (comp. ii. 4) con
trast the general statement ovk 'ia-nv
dX. iv avra John viii. 44 C there is no
truth in him ').
9. How then, it may be asked, can
consequences be done away ? If sin
is something which clings to us in this
way, how can it be ' effaced ' 1 The
answer is that the same attributes of
God which lead to the punishment of
the unrepentant lead to the forgive
ness and cleansing of the penitent.
idv dpoX.] There is no sharp oppo
sition in form between this verse and
V. 8, as there is between 7 and 6 {if
wesay—butif(iav8e)wewalk). Open
confession and open asserti<)n are acts
of the same order.
dpoX. Tas dp.] confess our sins, not
only acknowledge them, but acknow
ledge them openly in the face of men.
Comp. ii. 23 ; iv. 2, 3, 15 ; Apoc. ni. 5;
John i. 20; ix. 22; xii. 42; Rom. x. 9,
&c. The exact phrase is not found else
where in N.T.; but the kindred phrase
i^opoXoyeloQai dpapriat (napairrdpa-
Ta) occurs Matt, iii. 6 II Mk. i. 5 ;
James v. 16. Comp. Acts xix. 18.
Comp. Ecclus. iv. 26 pq ala-xvv6fjs
dpoXoyfjoai i(p' npapTiais <rov, Sus. V.
14 (ApoXoyqoav Tqv iniBvpiav.
Nothing is said or implied as to the
mode in which such confession is to
.be made. That is to be determined
by experience. Yet its essential cha
racter is made clear. It extends to
specific, definite acts, and not only to
sin in general terms. That which
corresponds to saying 'we have no
sin ' is not saying ' we have sin,' but
'confessing our sins.' The denial is
made in an abstract form : the con
fession is concrete and persona!.

24

THE FIRST EPISTLE OF ST JOHN.

[1-9

'tva d(pr} T^fxiv Tas dfiapTias Kal KaOapiar) i^/ids aTTO

Christ, c. fi. 1, in. 7; i Pet. iii. 18
(the usage in Matt, xxvii. 19, 24;
Luke xxiii. 47 is different). The sub
ject in c. ii. 29 is doubtful.
The essence of righteousness lies in
the recognition and fulfilment of what
is due from one to another. Truth
passing into action is righteousness.
He is said to be righteous who decides
rightly, and he also who passes suc
cessfully through a trial.
Righteousness is completely ful
filled in God both in respect of what
He does and of what He is. Here
action and character (as we speak)
absolutely coincide. And yet fm-ther,
the 'righteousness' of God answers
to His revealed purpose of love ; so
that the idea of righteousness in this
case draws near not unfrequently to
the idea of ' mercy.'
The forgiveness and the cleansing
of those who ' confess their sins ' are
naturally connected with God's faith
fulness and righteousness. They
answer to what He has been pleased
to make known to us of His being
in Scripture and life and history.
He has laid down conditions for fel
lowship with Himself which man can
satisfy and whieh He will satisfy.
It is not difficult to see how this
view of God's action is included in
the fundamental message : God is
light. Light necessarily imparts it
self (nioTos), and imparts itself as
light (SiKoior).
The two epithets are applied to
God as 'a righteous and faithful wit
ness,' Jer. xiu. 5.
d(pfj qplv Tas dp,] The verb dcpUvai
occurs in this connexion in St John
c. ii. 12; John xx. 23. The phrase
a<pfins dpapnav (Syiin., Acts, Eph.,
Col., Heb.) is not found in his writings.
The image of 'remission,' 'forgive
ness,' presents sin as a ' debt,' some
thing external to the man himself in
its consequences, just as the image of
'cleansing' marks the personal stain.

The repetition of the pronoun (qplv,
qpas) is to he noticed.
d(pfi. . .KaBapiorj] remittat. . .emundet
ah... v., dimittat...purget ex... Aug.,
forgive. ..cleanse... Both acts are
here spoken of in their completeness.
The specific sins {al dpaprtai) are
forgiven (see Additional Note): the
character (dStxia) is purified. The
Christian cha.ratcter{righteousness) de
pends on a distinct relation to God in
Christ. This admits of no degree ;
but there is a progressive hallowing
of the Christian which follows after
to the end of fife (v. 7).
The two parts of the Divine action
answer to the two aspects of right
eousness already noticed. As judg
ing righteously God forgives those
who stand in a just relation to Him
self: as being righteous He commu
nicates His nature to those who are
united with Him in His Son.
Hence it is said that ' God cleanses '
— there can be no doubt as to the
subject— as before that ' the blood of
Christ cleanses.' The Father, the one
Fountain of Godhead, cleanses by
applying the blood of the Son to
befievers. It is significant also that
'sin' (as distinguished from 'sins')
is here regarded imder the relative
aspect of duty as 'unrighteousness'
(c. V. 17).
dSiKias] iniquitate V., unrighteotis-
ness. The word occurs elsewhere in
St John only in c. v. 17 ; John vii. 18.
Generally the kindred words (Sikoi-
orrvvq, &c.) are rare in his writings.
Righteousness and unrighteousness
are regarded by him characteristically
under the aspect of truth and false
hood : that is, under the form of being
rather than under the form of mani
festation. The correspondence of righteous
and unrighteousness is lost in the
Latin {Justus... iniquitate), and hence
in A.V.

L 10.]

7rao->j9 aotKta?. tai/ eiircafxev on (Jv

THE FIRST EPISTLE OF ST JOHN. 25
X rjjULapTrjKa/JLev,

10. So far the Apostle has dealt
with the two main aspects of the
revelation God is light. He has
shewn what is the character which it
fixes for the man who is to have fel
lowship with Him (if we walk in the
light); and he has shewn also how
that character can be obtained (if we
confess our sins). Man must become
like God ; and to this end he must
recognise his natural unlikeness to
Him. A third plea still remains. He who
recognises the true character of sin,
and the natural permanence of sin as
a power within, may yet deny thab
he personally has sinned. This plea
is suggesbed by the words ' our sins '
in V. 9, just as the plea in v. 8 was
suggested by ' all sin ' in v. 7. Con
viction in this case is sought not
primarily in consciousness {we lie, v.
6 ; we deceive ourselves, v. 8), but in
the voice of God (we make Him a
liar). ov'x qpaprqKapev] we have not sinned.
The statement is quite unlimited. It
is an absolute denial of the fact of
past sin as carrying with ib present
consequences. The consequences of this assertion
are stated in the same form as before
(vv. 6, 8). By making it we affirm
(positively) that God deals falsely
with men ; and (negatively) we are
without the voice of God within us
which converts His revelation for
each one into a hving Word. Thus
Divine revelation is regarded first
from without and then from vrithin.
God speaks; and (it is implied) His
word enters into the soul of the
believer, and becomes in him a spring
of truth (John iv. 14) and a power of
life (c. ii. 14).
¦\^. TToiovpev avTov] mendacem faci
mus eum v., we make Him a liar,
that is God (the Father) who is the
main subject of the whole section

6 — 10 (with Him, v. 6 ; as He is, v. 7 ;
He is faithful, v. 9). The conclusion
follows from a consideration of the
nature of Divine revelation. Reve
lation is directed in the first instance
to making clear the position of man
towards God. Such an office St Paul
assigns to law, and to the Law par
ticularly. And generally all the com
munications of God to men presup
pose that the normal relations be
tween earth and heaven have been
interrupted. To deny this is not only
to question God's truth in one par
ticular point, but to question it al
together ; to say not only ' He lieth '
ia- the specific declaration, but ' He is
a liar' in His whole dealing with
mankind. Comps c. v. 10.
The peculiar phrase i\r. noiovpev is
characteristic of St John (John v. 18 ;
viii. 53 ; X. 33 ; xix. 7, 12), and carries
with it the idea of overweening, un
righteous self-assertion.
A second result flows from the
general denial of the truth of the
revelation of God. We lose the privi
lege of ' converse ' with Him : His
word is not in us.
6 Xdyos avTov] His word, the word
of God, ii. 14. Comp. John viii. 55;
X. 35; xvfi. 6, 14, 17.
The phrase is used specially for the
Gospel message,, which is the crown of
all revelation: Luke v. i; viii. 11, 21;
xi. 28; and habitually in the Acts:
iv. 31; vi. 2, 7; viii. 14; xi. i; xii.
24; xiii. 5,7,44,46, &c.
The 'word' here differs from the
' truth ' in -B. 8 as the process differs
from the result. The ' truth ' is the
sum considered objectively of that
which the 'word' expresses. The
word as a living power makes the
truth real little by little to him who
receives it (John viii. 31, 32). And
further, the ' word ' is personal : it
calls up the thought of the speaker :
it is ' tho word of God.' The truth on

2 6 THE FIRST EPISTLE OF ST JOHN. [L lo
•yevarTriv iroiovfxev avTOV Kal 6 A.o'yos avTOv ovk eo'Ttv
ev niMV.
the other hand is abstract, though it in which the man moves. The ' word
is embodied in a Person. abides in him' (John v. 38, comp. viij.
The word, like the truth, can be 37), and conversely he ' abides in the
regarded both as the moving principle word ' (John viu. 3 1 ),
which stirs the man and as the sphere

THE FIRST EPISTLE OF ST JOHN. 2/

Additional Note

on 1. 2.

The idea of the Divine Fatherhood, answering to thab of human sonship TheDivine
and childship (see Addibional Nobe on iii. i), occupies an important place I'ather-
in the writings of St John. It cannot be rightly understood without °° '
reference to its developmenb in bhe Old Testament and in the Synoptic
Gospels. In the Old Testament the general notion of Fatherhood was made i. In the
personal by the special covenants which He was pleased to establish with *-*l'^ Testa-
representative men; He thus became the ' Father ' of the chosen people
in a peculiar sense (Ex. iv. 22 ; Deut. xxxii. 6 ; comp. i. 31, viii. 5 ; Is. Ixiii.
16, Ixiv. 8 ; comp. xliii. i, 6, 21, xliv. 2, 24, xlvi. 3£f.; Jer. xxxi. 9, 20; Hos.
xi. I ; Mal. ii. 10; comp. i. 6) ; and each member of the nation was His
child (Deut. xiv. i ; Is. i. 2, xxx. i, 9, xliii. 6, Ixiii. 8 ; Jer. iii. 4, 19; comp.
Matt. XV. 24, 26). Bub bhis sonship was regarded as an excepbional blessing.
Ib belonged bo bhe nation as 'priests and kings' to the Lord ; and so we
find that the relationship of privilege, in which all bhe children of Israel
shared in some manner, was in an especial degree the characteristic of the
theocratic minister (comp. Ps. Ixxxii. 6). Of the king, the representative
head of the royal nation, God said ' Thou art my Son, this day,' that is at
the moment of the solemn consecration, 'have I begotten thee' (Ps. ii. 7) :
and again, 'He shall cry unto me : Thou art my Father, my God, and the
rock of my salvation. Also I will make him my firstborn, higher than
the kings of the earth' (Ps. Ixxxix. 26 f ; comp. 2 Sam. vii. 12 ff.). Comp.
Ecclus. xxiii. i, 4.
It will however be observed on a study of the passages that the idea of This idea
Fatherhood in the Old Testament is determined by the conceptions of an limited.
Eastern household, and further that it is nowhere extended to men gene
rally. God is the great Head of the family which looks back to Him as its
Author. His ' children ' owe Him absolute obedience and reverence : they
are 'in His hand': and conversely He offers them wise counsel and pro
tection. But the ruling thought throughout is that of authority and not
of love. The relationship is derived from a peculiar manifestation of God's
Providence to one race (Bx, iv. 22 ; Hos. xi. i), and not from the original
connexion of man as man with God. If the nobility of sonship is to be
extended to GentUes, it is by their incorporation in the chosen family (Ps.
Ixxxvii). So far the conception of a divine Fatherhood is (broadly speaking) ii. The
national among the Jews as it was physical in the Gentile world. But in idea of
the Gospels the idea of Sonship is spiritual and personal. God is revealed pother-
as the Giyer and Sustainer (Matt. vu. 9 ff.) of a life hke His own, to those hoodiuthe
who were created in His image, after His likeness, but who have been alienated Synoptic
from Him (Luke xv, 1 1 ff.). The original capacity of man to receive God is Gospels.
declared, and at the same time the wiU of God to satisfy it. Both facts
are set forth once for all in the person of Him who was both the Son of
man and the Son of God.

2 8 THE FIRST EPISTLE OF ST JOHN.
This idea The idea of the divine Fatherhood and ofthe divine Sonship as realised
realised in in Christ appears in His first recorded words and in His dedication to His
Christ. public ministry. The words spoken in the Temple: ' Wist ye not that I
must be in my Father's house ?' (Luke ii. 49 iv toIs tov narpos) appear to
mark in the Lord, from the human side, the quickened consciousness of His
mission at a crisis of His life, while as yet the local limitations of Avorship
are fully recognised (contrast John iv. 21). The voice at the Baptism
declares decisively the authority of acknowledged Sonship as that in which
He is to accomplish His work (Matt, iiii 17 and parallels; comp. Johni. 34).
Declared I'l the Sermon on the Mount the idea of God's Fatherhood in relation
in the Ser- both to Christ and to the disciples is exhibited most prominently. The
mononthe first notice of the sonship of men is remarkable and if rightly interpreted
""^ ¦ most significant: 'Blessed are the peacemakers for they shall be called
sons of Ood' (MsAt. v. 9). This benediction is seen in its true light by
comparison with the angelic hymn : ' On earth peace among men of well-
pleasing' (Luke ii. 14), The peace of which Christ speaks is that of
reunited humanity (comp. Eph. ii. 14 fl'.). The blessing of sonship is for those
who, quickened by God's Spirit (Rom. viii. 14), help to realise on earth
that inward brotherhood of which He has given the foundation and the
pledge. The teaching which follows the beatitude enforces and unfolds this
thought. The sign of Sonship is to be found in god-fike works which
cannot but be referred at once to their true and heavenly origin (Matt. v.
16). These are to be in range no less universal than the most universal
gifts of (jod, the rain and the sunshine (v. 44 ff. ; Luke vi. 3 5 ff. ), in order that
the fulness of divine sonship may be attained and manifested (v. 45 Snas
yevqode viol Tov n. v. tov iv. ovp.; Luke vi. 35 errerrSe v'lol v^iotov). At the
same time the standard of judgment, even all-knowing love, impresses a
new character upon action (Matt, vi. 1,4, 6, 18). The obligations of kin
dred to others follow from the privHege of kindred with the common
Father (Matt. vi. 14 f; Mc. xi. 25 f). The Father's knowledge anticipates
the petitions of the children (Matt. vi. 8 ; Luke xii. 30), and duly provides
for their wants (Matt. vi. 26 ff.; Luke xii. 24 ff.). Here and elsewhere the
laws of natural affection are extended to spiritual relations (Matt. vii. 9 ff. ;
Luke xi. ri ff.).
The eleva- From these passages it will be seen how immeasurably the conception of
tion of the Fatherhood is extended by the Lord beyond that in the Old Testament. The
Ne-w Tes-^ bond is moral, andnot physical : it is personal and human, and not national.
tament. It suggests thoughts of 'character, of duty, of confidence which belong to a
believer as such and not peculiarly to those who stand in particular out
ward circumstances. In the few other passages in the Synoptic Gospels
in which tho title ' your Father ' occurs, it has the same force : it conveys
impUcitly grounds of trust and the certainty of future triumph (Matt, x,
20, 29 ; Luke xu. 32). The ' name' of Him whom the Lord made known
was, it may be said truly, ' the Father,' even as the name of Him Who sent
Moses was ' Jehovah,' ' the absolute,' ' the self-existent \' And in this con-
1 There is really no strict represen- Apocalypse, and even there it is modi
tative of the name Jehovah in the New fied: Apoc. i. 4, 8, iv. 8 (6 av Kai 6 rjv Kai
Testament except in the i uk of the 6 ipx), xi. 17, xvi. 5 {6 uv Kai 6 ^v).

THE FIRST EPISTLE OF ST JOHN. 29
nexion the flrst petition of the Lord's Prayer gains a new meaning : Our
Father which art in heaven, hallowed be Thy name — the supreme revela
tion of Fatherhood (Matt. vi. 9 ; comp. Luke xi. 2).
The revelation of the Father is indeed disbincbly claimed by the Lord The reve-
for Himself alone (Matt. xi. 27 ; Luke x. 22). True discipleship to Him is lation of
the fulfilment of 'His Father's' wiU (Matb. vii. 21). He pronounces wibh jj^g^*^^'"'
aubhoriby upon the divine counsels and the divine working, as being of ^f Christ.
'His Father' (Matt. xv. 13, xvi. 17, xvfii. 10, 14, 19, 35, xxv. 34, xxvi.
29; Luke xxii. 29). He speaks of ' His Father's promise '(Luke xxiv. 49),
and of ' His Father's presence' (Matt. x. 32 f ) with the confidence of a Son.
But with the confidence of a Son the Lord maintains also the dependence
of a Son. Every prayer which He makes will be answered (Matt. xxvi. 53),
yet He places Himself whoHy in ' His Father's ' hands (Matt. xxvi. 39, 42) ;
and He reserves some things for His Father alone (Matt. xx. 23).
Such a revelation of the divine Fabherhood through the Son to sons Distinot-
definitely distinguishes the Christian doctrine of God from Pantheism ive fea-
and Theism. As against Pantheism it shews God as distinct from and *?^e3 of
raised immeasurably above the world ; as against Theism it shews God tjnV*^^ "
as entering into a living fellowship with men, as taking humanity into
personal union with Himself. The unseen King of the divine Kingdom is
made known as One to whom His people can draw near with the confi
dence of children 1.
The revelation of God as the Father is specially brought out by Sb ni. The
John ; bub in a somewhab differenb form from bhat in which it is found in revelation
the Synoptists. Two titles occur commonly in the Gospel in relation to °^ Father-
Christ : (a) The Father; and O) My Father. Both of these occur in the g° j^^
Synoptists each nine or ten times. But on the other hand St John never
uses the phrases d narqp pov 6 iv ovpavols (6 ovpdvios), 6 narr/p -vpav 6 iv
ovpavols, which occur each nine times in the Synoptic Gospels ; nor does he
use the phrase 6 narqp vpav except xx. 17 (in contrast); nor yet the
Paufine phrase d araT^p qpav in his own writings. In the Epistles he uses
' The simple title 'my Father' -is xxvi. 53 irapaKaXitmi top- narkpa
comparatively rare in the Synoptic pov.
Gospels. It is not found in St Marls g^^ ^^^^ frequently with the addition
(comp. vm. 38 II Matt. XVI. 27). It oc- , , , ^. , ^ .i , , ,
ours in St Luke : " " ^''°^'^ °T!"' ^° 7'^'")-
,, „ „ , vii. 31, xii. 50 TO 6i\7)pa tou n. p.
11. 40 {ev tois rav n. a.) „,,„,,
^ , ,1 , i ivr i/ ¦ _\ TOU ev {tois) ovp.
X. 22 (paraUel to Matt. xi. 27) •¦ a ~
^ , - , , , X. ?2, ^3 epwpoaSev tov n. p. tov
xxu. 29 {KaBas diidero poi 0 n. p. ,^ ^^^-^j ^j^_
paaiKaav) ^ , - > XV. 13 ^f ovk i<pvTeva-£v b n. p. 0
XXIV. 49 {t^v eirayyeXiav tou n. p.) oipavios
In St Matthew it is found more fre- ^yi, jy ou/c aneKoKvtj/ev dXX' 0 n.
q^uently ^. 0 iv o-vp.
xi. 27 irtwra poi irapedodq ino xviii. 10 to irpocairov rov ir. p. tov
TOV w. p. iv ovp.
XX. 23 oh riToiparrTai viro tov ir. p.  19 yenio-erai avroTs napa tov
xxv. 34 ol eiXoyqpivoi tov ir. p. n. p. tov iv ovp.
xxvi. 29 ev TV ^otriKelq. tov n. p.  35 ouVus Kal 0 n. p. 6 oupowos
 39, 42 IIoTep pov noiqa-ei vplv.

30 THE FIRST EPISTLE OF ST JOHN.
uniformly the absolute title d irarqp (comp. 2 John 3) without any addition ;
and in the Apoc. d irarqp avrov (pov) but nob d narqp.
in contrast These differences though minute are really significant. Sb John in his
yi*^ * q'''* latesb writings regards the relation of the Divine Fatherhood in its eternal,
nontists ^^^^ '^' ™ '''® P'"^^^'^*, reahsation, and not in regard to another order. Or
to look at the truth from another point of view, St John presents to us the
Sonship of Christ, the foundation of the sonship of men, from its absolute
side, while the Synoptists connect it with the fulfilment of the office of the
Messianic King.
The title The full sense of the title 'the Father' will be seen by an examination
'the Fa- of the passages in which the titles d irarqp and d 6e6s occur in close con-
ther.' nexion :
John i. 18 Seov...els toi/ koXttok tov narpos.
¦ — iii. 34 ff- o 6e6s...Ta pqpara rov 6eov...o narqp dyanq...-q dpyq TOv
deov.
— IV. 21 ff. T» naTpi...Ta naTpi...d narqp. ..nvevpa 6 deos.
— vi. 27 d irarqp, 6 6e6s.
— 45 f* Oeov. ..TOV narpos. ..TOV naTepa...Tov 6eov...Tov narepa.
— xiii. 3 OTt ndvra ehaKev avra u narqp... Kal o-ri dno 6eov i^qXdev Kat
npos TOV 6eov vnayet.
— xiv. I, 2, 9 rov 6e6v...Tov narpos pov. ..tov narepa.
I John ii. 13 ff. Tof OT-aTepa. . .TOV 6eov... rov iraTp6s...T0v narpos. ..rov deov.
— iii. I d narqp. ..deov.
— iv. 14 ff- d narqp. ..TOV 6eov...o 6eos...Ta dea.
The title The title 'my Father' as used by the Lord marks the special relation
'my Fa- of God to the Son Incarnate, and so, mediately, to man in virtue of the
^^' Incarnation, and to all revelation as leading up to it. It is found John fi.
16,, V. 17, 43, vi. 32, 40, viii. 19, 49, 54, x. 18, 25, 29, 37, xiv. 2, 7, 20, 21, 23,
XV. I, 8, 15, 23, 24, XX. 17.
The rela- -A^s to the relation of the two tibles 'the Father' and ' my Father,' it
tion of the may be said generally that ' the former suggests those thoughts which
two titles, spring from the consideration of the moral connexion of God and man in
virtue of the creation of man ' in the image of God,' while the latter points
to those which spring from what has been made known to us in the course
of the history of the world, the revelation of the connexion of the Incarnate
Son with God and with man. ' The Father' corresponds under this aspect
with the group of ideas gathered up in the Lord's title 'the Son of man'
(comp. John vi. 27, viii. 28) ; and 'my Father' with those which are
gathered up in the titles, ' the Son of God,' ' the Christ.'
The first instances in which the Lord uses the two bibles seem bo mark
bheir meaning. ii. 16 d outor TOV n. pov, comp. Luke ii. 49.
iv. 21, 23 npoa-Kvvelv rw narp'i, comp. Matt. xi. 27.
And the first great discourse which lays the foundation of the Lord's claims
unfolds the relation of the Son to the Father and to men, and so of men to
the Father (John v. 19 ff.).
In this discourse it will be noticed that the title ' my Father' is found

THE FIRST EPISTLE OF ST JOHN. 3 I
at the beginning and the end (vv. 17, 43), but elsewhere only the absolute
titles 'the Father,' 'the Son.'
The two titles occur not unfrequently in close connexion, e.g. :
John V, 43 iXqXvda iv Tw uvopari rov narpos pov.
— 45 PV SoKeiTS OTt eyto Karqyopqoa vpav npos Tov narepa.
— vi. 27 TovTov d narqp ia(ppdyia-ev.
— 32 o narqp pov didaoiv vplv rov aprov ix rov ovpavov.
— X. 27 Std TOVTO pe 6 narqp dyanoi.
— 28 ravrqv rqv ivroXqv 'e'Xa^ov napa rov narpos pov.
— 29 o narqp pov o 8e'Sa)Kei'...dp7rdfeu» eV Tqs xetpos Tov narpos.
— xiv. 7 TOW narepa pov dv qSene.
— 9 ° eapaKas ipe idpaxev rov narepa.
— XX. 17 ovna dva^e^qKa npos TOi' narepa.
— dva^aiva npos TOV narepa pov...
They are found also in phrases otherwise identical to which they give
a sensible difference of colour.
John xiv. 1 1 e'ytu iv ra narpl Kal 6 narrjp iv ipo'i.
— 20 iya iv T^ narpl pov Kal vpels iv epol.
— 3^ ivToXqv ebaKev poi o narr/p.
— ¦ X. 18 ravrqv Tqv ivroXqv eXa^ov napa ToiJ narpos pov.
If we try to go a Uttle further into detail we notice the title ' the Use of the
Father': title 'the
, , . 1 .- 4. Father.'
(i) In relation to men ;
John iv. 21 — 3 npoa-Kvvelv ra narpl.
— V. 45 pq SoKelre on iya Karqyopqa-a vpav npos tov n.
vi. 45 "¦"* o aKovaas napa tov n.
— 46 ovx dri TOV n. edpoKev ns.
— 65 eav p-q q 8eOopevov avra eK rov n.
— X. 29 dpnd^eiv eK rqs xe'pos tov n.
— 32 eSfi^a vplv KoXd eK tov n.
— xii. 26 ripqaei avrov d n.
— xiv. 6 ovSfis epxerai npos tov n.
— 8 SfT^ov TOV n  edpoKev rov n,
— XV. 16 on av alrqaqre rov n.
— xvi. 23 dv Ti alrqa-qre rov n.
— 26 iparqara rov n. nepl vpav.
— 27 d TT. (piXel vpas,
I John ii. I napaKkqrov exopev npos rov it.
— 14 iyvaKare rov n.
— 1$ q dyanq rov tt.
— 1 6 OVK eo-Ttv e'x tov n.
— iii. I Se'SiBKev qplv d n.
2 John 4 ivroXqv ixd^opev napa tov n.
(2) In relation to the Son absolutely :
John i. iS 6 av els TOV Koknov TOV n.
— iu. 35 d n-. dyanq. tov vlov (comp. XV. 9).
— V. 26 d 7r....T<5 via eSfflxev.

: THE FIRST EPISTLE OF ST JOHN.
John vi, 46 ovToj iapaKev tov n.
— 57 Kayd ^d Sid tov n.
— X. 29 iya Kal 6 n. ev irrpev.
— xiv. 28 d n. pel^av pov ioriv.
— xvi. 15 Trdvra daa exei 6 n. ipA ianv.
I John i. 2 ^Ttj qv npos rov n.
2 John 3 TOV vtoO roi; n.
— 9 Kat TOV n. Kai rov vlov exei (comp. I John U. 22 ff.).
(3) In relation to the Mission of the Son— 'the Father that sent
me': John V. 23 d TT. d nep-^as airov,
— 36 " 8ehaKev poi d n....papTvpel on o n. pe anearaXKev.
— 37, viii. 16, 18, xii. 49, xiv. 24 d nep-<^as pe narqp.
— vi. 44) d n.6 nepijfas pe.
— X. 36 ov d n. qylaa-ev Kal dneoreiXev.
— XX. 21 KaSds dne(rraXKev pe 6 n.
Comp. xvi. 27 f Traparov jr., e'x tov n. i^qXBov.
I John iv. 14 d n. dneoraXKev rov vlov.
— i. 3, ii. 22, 23, 24 d n., d v'los.
(4) More particularly in relation to the form of the Mission :
John V. 36 d SeSaxev poi o n. iva reXeidoa avra.
— vi. 27 d vtdff rov dvdpdnov. . .Tovrov 6 n. I(T(ppayia-ev.
— viii. 28 KaBds ibiSa^ev pe 6 n. ravra XdXd.
— 3^ '^ ^y^ idpaKa napa rd n. XaXtS.
— XU. 50 Kadds e'lpqKev poi 6 n. ovras XaXa>.
— xiv. 31 Kadds ivroXqv 'ehaKev poi d n. ovras noid,
— XV. 10 Kadds iyd rov n. rds c'vroXaj rerrjpqKa.
— xviii. 1 1 rd norqpiov o BehaKev poi o n.
(5) And also to the active communion between the Father and the
Son in the accomplishment of it :
John V. 19 ff. av pq Tt fiXenq rov n. noiovvra, 6 n. ndvra SeiKwiriv avra.
— vi. 37 o Si'Saio-i'v pot d jr.
— X. 15 yivmo-xet pe d jr. Kdyto yivdoKa tov jr.
— 38 e'v c'poi d jr. Kayca e'v r^ n.
— xiv. 10 d jr. iv ipol pevav noiel ra epya airov.
— II iyd iv rd n. Kal 6 jr. e'v ipo'i.
— 31 ayajroo rov jr.
— xvi. 32 d jr. per ipov ioriv.
(6) And to the consummation of the Mission :
John X. 17 Sia rovro pe 6 jr. dyan-9 on iyd rlBqpi rqv ^vxqv pov.
— xiv. 12 e'ytJ jrpoj rov n. nopeiopai.
— 13 tva ho^aadfi 6 jr. e'v rm vioJ.
— 16 iparqa-a tov n. Kal dXXov napoKXqrov bdcrei.
— 28, xvi. 28 jroptvopat jrpdi tov jt.
— xvi. 10 jrpdr tov n. vjrdya).
— 17 vndya npos tov jr.
Comp. xiii. I tva peraPq... irpos rov n.

THE FIRST EPISTLE OF iST JOHN. 33
(7) And to the Mission of the Spirit:
John xiv. 26 to nvevpa to dyiov o nep^ei d n. iv rd ovoparl pov.
— XV. 26 d jrapaKXTjToy ov iyd nip-\jra> vplv napa tov n., to Trvevpa...o
napa rov jr. eKnopeverai.
— xvi. 25 jrcpt TOV jr. djrayyeXc5 vpiv.
In each respect the particular relation is traced up to the primal
relation of the perfect divine love expressed in the idea of Fatherhood and
Sonship. The title 'my Father' is far more rare than 'the Father,' though it Use of the
has been nob unfrequenbly subsbituted for it in the later texts in order to ^ ff 7
bring out a more obvious sense. It fixes attention, as has been already
remarked, upon the actual circumstances of Christ as the Incarnate Son,
as serving to convey the. true idea of God as Father.
Hence it is used
(i) Specially in connexion wibh the office of Christ as the FulfiUer
of the old Covenant, the Interpreter of the God of Israel Who had
been misunderstood by the Jews. Looking to Christ, to His acts and
words, Israel might see the true character of the Lord. The Son was the
revelation of His Father :
John ii. 16 rov oikov tov n. p.
— V. 17 d jr. p. eios apri ipyd^erai.
— vi. 32 d jr. p. SiSaa-iv vplv rdv aprov ix rov ovpavov .
— viii. 19 ovre ipe otSare ovre rov n. p.
— 49 Ttpd TOV jr. p.
— 54 ea-riv on. p. 6 So^d^av pe.
— X. 37 et ov jTotcS rd epya roij jr. p.
— XV. I 6 n. p. 6 yeapyos ia-nv.
— 8 iv rovra iSo^dirdq 6 n. p-
— 23 d e'pe pia-dv Kai rdv jr. p. pioel.
— 24 pepia-qxairiv Kal ipe Kal rdv jr. p.
(2) And more widely of the particular aspect under which Christ pre
sented the divine character in His own Person and Life :
John vi. 40 rd deXqpa rov n. p.
— X. 18 ravrqv rqv ivroXqv eXafiov napa rov n. p.
— 29 d jr. p. o Se'SeoKe'v pot.
— xiv. 2 e'v rfj oiKiq rov jr. p.
— "J el iyvaKetre pe Kal rdv jr. p. av r/Setre.
— 20 yvdoeode on iyd ev rm n. p.
— 21 dyandv ipe dyanqSqcerai ino rov jr. p.
— 23 d J7. p. dyajrijo-ei avrov.
— XV. 15 d fjKOvaa napa tov jr. p. iyvapioa vplv.
— XX. 17 dva^aiva npos tov jt. p. Kal narepa vpav.
Thus we can see the full force of the phrase 'I came in My Father's
name,' and not simply ' in the Father's name.' Christ consummated the
W, 3

34 THE FIRST EPISTLE OF ST JOHN.
earUer teaching and presented in a pattern of complete sacrifice the fulfil
ment of that love which is the source of being :
John V. 43 iXqXvda iv rd ovopari rov ir. p.
— X. 25 ra epya a iyd noid iv rd dvopari rov jr. p.
Comp. xvii. 6, 11, 12, 26 (rd dvopa rov jr.).
' My Father ' in the revelation of Christ brings ' the Father ' close to
us (comp. Heb. ii. 1 1 ff.).
'Theliving Stfil one other title must be noticed 'the living Father,' John vi. 57.
Father.' This phrase is unique, though it corresponds to the common title 'the
living God' (Apoc. vii. 2 Beou (dvros, xv. 7 rov deov rov ^dvros els Toiis al.
Matt. xvi. 16 d vibs rov 6. TOV C &c.). In the view which it gives of the
continuous activity of the divine love it completes the view of the divine
sovereignty given by St Paul's phrase d ^aoiXevs rdv aldvav, i Tim. i. 17.

Additional Note on i. /\
The idea The inteipratation of the passages in the New Testament which refer
of Blood in to the blessings obtained by the ' Blood ' of Christ must rest finally upon
¦ ¦ the interpretation given to the use of Blood in the sacrificial system of the
0. T. Our own natural associations with Blood tend, if not to mislead, at
least to obscure the ideas which it suggested to a Jew.
And here it is obvious that the place occupied by Blood in the Jewish
sacrifices was connected with the general conception attached to it through-
Theseatof out the Pentateuch. The Blood is the seat of Life in such a sense that it
Lite; and can be spoken of directly as the Life itself (E*:??. Gen. ix. 4; Deut. xu. 23).
More exactly the Life is said to be ' in the Bh)od' (Lev. xvii. 11). Hence it
was forbidden to eat flesh with the blood (Gen. ix. 4 ; Lev. vii. 26 f ; xvii.
1 1 ff. ; Deut. xii. 23 f ) : a man might not use another's fife for the support
of his physical life.
living For it must be observed that by the outpouring of tho Blood the life
when shed, ^srhich was in it was not destroyed, though it was separated from the
organism which it had before quickened : Gen. iv. 10 ; comp. Heb. xii.
24 (jrapd rdv"A0fX); Apoc. vi. lo.
Appointed This prohibition of the use of Blood as food gave occasion for the
lor au clearest declaration of its significance in sacrifice (Lev. xvii. 11): I will
ment" ^"^" **^ ™2/ /««« against that soul that eateth blood, and will cut him off
from among the people. For tlie soul—l!fe~(^'ti^) of the fiesh is in the
blood ; and I have given it to you upon the altar to make an atonement
for your souls— lives— {ti^''T\^^l^^T|, for the Blood, it atones through
the soul— life (133^ ^^}S), i.e. its atoning virtue lies not in its material
substance but in the life of which it is the 'vehicle.' Moreover the
Blood already shed is distinctly treated as living. When it is sprinkled
' upon the altar' it makes atonement in virtue of the 'life ' which is in it.
1 Ou the subject of this note I may Milligan, The Resurrection of our Lord,
refer to the very suggestive note of Dr pp. 263 fi.

THE FIRST EPISTLE OF ST JOHN. 35
Thus two distinct ideas were included in the sacrifice of a victim, tho Two
death of the victim by the shedding of its blood, and the liberation, so to aspects ot
speak, of the principle of life by which it had been animated, so that this |*^^ ^^®^
life became avaUable for another end. The ritual of sacrifice took account ding, ^2)
of both these moments in the symbolic act. The slaughtering of the victim, sprink-
which was properly the work of the offerer, was sharply separated from li°g-
the sprinkling of the blood, which was the exclusive work of the priest.
The death was inflicted by him who in his representative acknowledged
the due punishment of his sin ; the bringing near to God of the life so
rendered up was the office of the alppointed mediators between God and
men. Death and life were both exhibited, death as the consequence of
sin, and life made by the Divine appointment a source of life. And it is
worthy of notice that these two thoughts of the shedding and of the
sprinkling of the Blood, which embrace the two elements in the conception
of atonement, were equally expressed by the one word alpareKxva-ia,
sanguinis effusio (fusio) V., outpouring of blood (Heb. ix. 22). Thus the
life was first surrendered and then united with God,
So far the thoughts suggested by the Jewish animal sacrifices seem to The Levi-
be clear ; but they were necessarily imperfect and transitional, Tho union *i<=^l "^e
between the offerer and the offering was conventional and nob real. The ^arilvsvm
vicbim was irrational, so that there could be no true fellowship between it boliealand
and the offender. Its death was involuntary, so that ib could nob embody imperfect.
in the highest form surrender to the Divine will.
All that was foreshadowed by the Mosaic sacrificial system, all that was The idea
from the nature of the case wanting in it, Christ supplied. With Him, the fulfilled in
Son of Man, all men are made capable of vital union : in Him all men ^^'^ '
find their true life. His sacrifice of Himself, through life and through
death, was in every part a reasonable service. He endured the Cross at
the hands of men. He was at once 'offered' and 'offered Himself (Heb. ix,
14, 28) ; and by His oipn blood He entered in once for all into the holy
place, having obtained eternal redemption for us (Heb. ix. 12).
Thus in accordance with the typical teaching of the Levitical ordinances Christ's
the Blood of Christ represents Christ's Life (i) as rendered in free self- ^^°°^ (')
kacriflce to God for men, and (2) as brought into perfect feUowship with /jjeathl (2)
God, having been set free by death. The Blood of Christ is, as shed, the offered to
Life of Christ given for men, and, as offered, the Life of Christ now given God (Life).
to men, the Life which is the spring of their life (John xu. 24). In each
case the efficacy of the Life of Christ depends, from man's side, on the
incorporation of the believer ' in Christ.'
It will be evident from what has been said that while the thought of The idea
Christ's Blood (as shed) includes all that is involved in Christ's Death, the °f Christ's
Death of Christ, on the other hand, expresses only a part, the initial part, „i °° „ ;„
of the whole conception of Christ's Blood. The Blood always includes the cludesthat
thought of the life preserved and active beyond death. of Christ's
This conception of the Blood of Christ is fully brought out in the funda- ^^^'
mental passage, John vi. 53 — 56. Participation in Christ's Blood is par- gt jot^
ticipation in His life {v. 56). But at the same time it is implied throughout
that it is only through His Death — His violent Death — thab His Blood
can be made available for men.

36 THE FIRST EPISTLE OF ST JOHN,
In the other passages of St John's writings, where reference is made to
the Blood of Christ, now one part of the whole conception and now the
other predominates. In Apoc. i. 5 rd dyandvn qpas Kal Xva-avn ^pas CK
rmv dpopTidv qpdv iv r« aipan avrov, and in ApOC. V. 9, ort i(T(pd-yqs Kal
qyopaoas rd Oed iv Ta aipan, the idea of the single act, the pouring out
of blood in death, is most prominent and yet not exclusively present.
In the one case the present participle (dyajr<5vri) seems to extend the act
beyond the moment of accomplishment ; and in the other e'v t« atpart
is felt to add something to iocpdyqs which is not included in it. The
Blood is not simply the price by which the redeemed were purchased but
the power by which they were quickened so as to be capable of belonging
to God. On the other hand in Apoc. xii. 11 iv'iKqa-av avrdv Sid rd alpa rov
dpviov, Apoc. vii. 14 iXevKavav airds [rds o-roXdy] e'v rd aipan rov dpvi'ov,
I John i. 7 TO atpa 'l?ja-oD roiJ vlov avroC KaSapl^ei qpas dird ndoqs dpapr'ias,
the conception of the Blood as an energetic power, as a fountain of life,
opened by death and flowing still, is clearly marked.
This latter thought explains the stress which St John lays on the issue
of the blood and the water from the side of the Lord after the Crucifixion
(John xix. 34 ; 1 John v. 6 ff. notes). That which was outwardly, phy
sically, death, was yet reconcileable with life. Christ lived even in Death
and through Death.
The simple idea of the Death of Christ, as separated from His Life,
faUs wholly into the background in the writings of St John (John xi. 50 f ;
xviii. 14 ; xii. 24 f , 33 ; xviu. 33). It is only in the words of Caiaphas that
the virtue of Christ's death is directly mentioned. In this respect his
usage differs from that of St Paul and St Peter (jrdtrxetv). If the Good
Shepherd 'lays down His life for the sheep' (John x. 11), this last act only
reveals the devotion of His care for them.
Usage of In the Epistle to the Hebrews the manifold efficacy of Christ's Blood is
to^the'^*^^ directly illustrated by a parallel with two representative sacrifices, the
Hebrews. Covenant Sacrifice by which Israel was brought into feUowship with God
(Heb. ix. 15 ff.), and the Service of the Day of Atonement, by which the
broken fellowship was again restored (Heb. ix. 1 1 ff.).
The Blood of Christ is the Blood of the New Covenant: Heb. ix. 15 ff.
See Matt. xxvi. 28 ; Mk. xiv. 24; Lc. xxii. 20; i Cor. xi. 25, 27 (comp, i Cor.
X. 16) ; and it is the Blood through which He as our High Priest enters
into the Presence of God for us : Heb. ix. 12, 23 ff.; comp. xiu. 12 i. 3.
These two aspects of the truth need to be carefully regarded. By 'sprink-
fing' of Christ's Blood the believer is first brought into fellowship with
God in Christ ; and in the imperfect conduct of his personal life the life of
Christ is continually communicated to him for growth and cleansin". He
himself enters into the Divine Presence ' in the Blood of Jesus ' (Heb° x 19)
surrounded, as it were, and supported by the Life which fiows from Him'.
1 Compare a remarkable passage of Kai roi^r' Icn netv rh atpa rov •li,<roS
Clement of Alexandria : Sirrbv di ri r^s KvpiaK-ns ixeraXapeTv i^Bapirlar la-
atpa TOV Kvplov, rb piv yap irrriv avrov xi^s S^ rov Xoyou rb irved/ia, lis atpa
aapKiKov, (f rrii tpBopas XeXvrp(ope6a,'Tb capKos (Peed. ii. 2, § iq).
Si nvevpariKov, rovrearw ifi Kexpt<^pe6a.

THE FIRST EPISTLE OF ST JOHN. 37
Similar thoughts find expression in the other writings of the New Usage in
Testament. Thus we read with predominant reference to the initial acb of other
salvation : ^oo'^s °f
N. T.
Acts XX. 28 r;;v iKKXqiriav tov 9eoi) qv nepmoiqaaro Sid rov alparos
rov tSi'ou.
I Pet. 1. 18 f. iXvrpddqre...Tipia aipan car dpvov dpdpov Kal da-niXov
Xpwrrov. CoL 1. 20 elpqvonoiqa-as Std rov alparos tov oravpov airov.
But even in such cases the first act is not regarded as an isolated act of
forgiveness. It is the beginning of a sbabe which conbinues :
Rom. V. 9 SiKaiadevres vvv 'ev rai aipan airov cradqa-opeda St' avrov.
Eph, 1. 7 ev m exopev rqv dnoXirpaoiv Std rov alparos avrov,
Eph. ii. 13 iyevqdqre iyyiis iv rw atpart rov Xpiorov.
In obher places the thought of the continuous efficacy of Christ's blood
as a power of life is even more conspicuous :
I Peb. i. 2 (iKXeKToli) els vnaKoqv Kal pavnopov alparos 'lijo-ov Xpto-rov.
Heb. ix. 14 rd aipo rov Xpto-roC.Ka^apiet rqv ovveldqoiv qpdv dno
veKpdv epyav els rd Xarpeveiv Bed ftavrt.
Heb. X, 19 exovres. ..nappqcrlav els rrjv eliXoSov rdv dylcov ev rd aipan
Iqoov. . .npooepxdpeSa. . .
Heb. xii. 24 (jrpoo-eX>)Xv5are) atpart pavnopoO Kpelrrov XaXovvn napa
TOV "ApeX.
The two elements which are thus included in the thought of Chrisb's i Johni. 9.
Blood, or, in the narrower sense of the word, of Christ's Death and Christ's
Blood, that is of Chrisb's Death (the Blood shed) and of Christ's Life (the
Blood offered), are indicated clearly in v. 9 [God] is faithful and righteous
to forgive us our sins (the virtue of Christ's Death) ; and to cleanse us
from all unrighteousness (the virtue of Christ's Life).
Additional Note on i. 9.
The treatment of the doctrine of sin by St John requires bo be con- The idea
sidered briefly in its main features for the understandhig of many details °^ ^™ '"
in the Epistle. ' Sin,' St John says in a phrase of which the terms are
made convertible, ' is lawlessness ' (c. iii. 4 q dpaprla ia-rlv q dvop'ia, pec
catum est iniquitas V.). The description is absolutely exhaustive. Man
is constituted with a threefold relation, a threefold obligation to self,
to the world, to God. To violate the ' law ' by which this relation is de
fined in life is ' to sin.' Each conscious act by which the law is broken
is 'a sin ' : the principle which finds expression in the special acts is ' sin '
(7 dpaprla, John i, 39)',
' This use of ^ ipaprla is not found napa^alveiv, napd^aa-19, napa^dr-t]! (St
in the Synoptic Gospels nor in the Acts. Matthew, St Paul, Hebrews, St James ;
It occurs in St Paul : Eom. v. 12, &o. in 2 John 9 read npoayoiv) ; (irapavopelv.
Many of the special terms which are napavofiia) ; napdirrapa {napa-iriirretv)
used for sin in different aspects in (St Matthew, St Mark, St Paul). He
other writings of the New Testament, commonly speaks of sin under the
are wanting in St John, e.g. dce^elv, terms 'darkness,' 'hatred,' ' wander-
dffkpaa (St Paul, St Peter, St Jude), ing.'

o

8 THE FIRST EPISTLE OF ST JOHN.

Sin is self- When traced back to its last form this ' sin ' is the self assertion of the
assertion, finite in violation of the limits which guide the harmonious fulfilment of
selfish- y^g j^gg^ ^f jj.g being Every such act, being in its essence self regarding,
hatred. self centred, must be a violation of 'love.' Thus lawlessness is under
another aspect selfishness ; or as it is characterised by St John, ' hatred '
in opposition to love ( i John n. 9 ; in. 14 f ; iv. 20). There can be essentially
no middle term.
The re- The 'law' which determines man's right conduct finds manifold declaror
vealed law. tion, through special divine utterances (John xvii. 8, prjpara), commandments
(c. ii. 3 ivroXal), which are gathered up in the unity of one revelation (Xdyos)
wibhout and within (c. ii. 7, 14). To disregard any of these is to sin.
'Sin,' It follows that dpaprla {' a sin,' ' sin ') and dpaprdveiv {' to sin ') have two
* sins.' distinct meanings. 'Apaprla may describe a single act impressed by the
sinful character (i John v. 16 f), or sin regarded in the abstract (John xvi.
8f.). And again apaprdvetv may be 'to commit a sinful act' (c. i. 10) or 'to
present a sinful character ' (c. iii. 6). The plural dpaprlai offers no ambi
guity (John viii. 24; xx. 23 ; i John i. 9 , ii. 2, 12; iii. 5 ; iv. 10; comp.
Apoc. i. 5 ; xviii. 4 f ).
The sinful This distinction between the principle, the power, of sin and the mani-
chai-acter. festation of the power in individual sins is of primary importance. The
wrong-doer embodies sin in deed (c. iii. 4, 8 d jrottSv r^v apapr'iav, comp.
John viii. 34), just as the right-doer embodies the Truth (c. i. 6 jroieiv rrjv
dXqBe'tav; and by so doing he contracts a character corresponding to his
deeds (c. i. 8 'exei dpaprlav).
All men as Sin, as a fact, is universal (i John i. 10); and the end of sin is death
sinfulneed (James i. 15). Or, as St John states the case, looking at the eternal re-
salvation. j^tjong of things, man in his natural state is 'in death' (i John iii. 14
perafie^qKapev iK rov davdrov els rqv ^aqv ; COmp. John V. 24, 40 ; Matt. viii.
22 II Lc. ix. 60; Lc. XV. 24). 'The wrath of God abideth upon him' (John
iii. 36 pevei in airov ; comp, Eph. ii. 3 TeKva (pvoei opyrjs). He needs ' sal
vation' {ad^eiv John ni. 17 ; V. 34; X. 9; xii. 47 ; o-tonip John iv.42, i John
iv. 14; q aiarripla John iv. 22 ; comp. Apoc. vii. 10; xii. 10; xix. i).
Ib may come bo pass that 'sin' and 'sins' surround the sinner and
become as it were the element in which ho exists (John viii. 21 e'v rg,
dpaprla, 24 iv rals dpaprlais, COmp. I John V. 1 9 e'v T<» novqpd Kelrai). He
who sins 'has not seen Ood ' (1 John iii. 6). ' Darkness ' not only hinders
the use of sight but destroys the organ of sight (1 John ii. 11). There
is even in the Christian body a sin unto death (c. v. 16 apaprla npbs ddvarov,
peccatum ad mortem V.) which excludes from the privileges of the Chris
tian society, the natural forces of the Christian life.
Christ The efficacy of Christ's work extends both to sin and sins. As ' the
deals with Lamb of God' ' He taketh away the sin of the world ' (2 John i. 9 d dpvds
sins '^"^ ^fov, d aipojv riyv dpaprlav rov Koopov, V. Agnus Dei. ..qui tollit pecca
tum mundi) ; and again ' He was manifested that he may take away sins,'
not simply 'our sins' (i John ni. 5 i<pavepddq Iva apq rds dpaprlas, ap
paruit ut peccata tolleret V.). Under another aspect this ' removal of sins '
is an ' undoing ', an ' abrogation of the works of the devil ' (c. iii. 8 i(pav-
fpddq 6 vlds TOV deov iva Xioq rd epya rov Sta^dXov, apparuit Filius Dei Ut
dissolvat opera diaboli V.).

THE FIRST EPISTLE OF ST JOHN. 39
The consequences of sin once committed place the need of the sinner in Sin brings
a clear light. Sin unless it be baken away 'abideth' (John ix. 41); and debt,
its consequences fall under three main heads. The sinner incurs a debt ; t'O'^oage,
he falls into bondage ; and he is estranged from God. The particular act j^^m q.^^
calls for a proportionate punishment for the moral discipline of the doer ;
the wrong-doing impairs so far the powers of the doer ; and it also places
a barrier between him and God. The notion of debt (Matt. vi. 12) is re
cognised in that of the ' remission ' of sins (c. i. 9 ; John xx. 23) : the notion
of bondage finds a most emphatic exposition in John viii. 33 ff. : ' the love
of the Father' is incompatible with the love of the world, out of which sin
springs (i John ii. I5ff.; comp. Eph. iv. 18 ; Col. i. 21).
Thus it is that man needs forgiveness, redemption, reconciliation. For- Forgive-
giveness in order to be complete involves nob only bhe remission of the ness.
penalty of the deed but the removal of the direct results of the act on the
doer. The exercise of such a power corresponds with a new creation.
Thus when the Lord claims as Son of man the power of the forgiveness of
sins he offers as a sign of it a creative act (Matt. ix. 5 f ; comp. John v.
14). And so St John appeals to the divine promise assured to the penitent
to 'forgive their sins and cleanse them from all unrighteousness' (i John
i. 9)- Redemption again includes two elements, the deliverance of the sinner Eedemp-
from thraldom to a foreign power, and the restoration of his lost strength, tio"^-
St John does not use the group of words connected with Xirpov {Xvrpovodai,
X-vrparqs, Xvrpacris, dirlXvrpov), but he has the simple Xva (Apoc. i. 5) ; and
in the Apocalvpse he carries out the notion yet further, representing Chris
tians as ' bought' for God (v. 9; xiv. 3 f ).
Man's estrangement from God by sin can also be regarded in two waj-s. EeconcQi-
Sin cannot but be a bar to God's love ; and conversely man as sinful ation.
cannot love God. He requires a change in condition and a change in
feeling, propitiation and reconcilement. The latter thought finds its
Tjlainesb expression in the group of words KaraXXdocreiv, drroKaraXXda-oeiv,
KaraXXayq, which are peculiar to St Paul : the former in the group
IXdoKopai, IXaa-pos, IXarrrqpwv. The change in the personal relation of
man to God, from the side of man, indicated by 'reconcilement ' (2 Cor v.
18—20 ; Rom. V. 10 f), is referred to its source by St John, who shews thab
the love of God in the Mission of His Son caUs out man's love (i John iv. 10).
On the other hand God looks with good pleasure on man in Christ : Christ
is ' the propitiation for our sins ' (c. ii. 2). ' Ho loosed us from our sins in
His blood ' (Apoc. i. 5). ' His blood cleanseth from all sin ' (i. 7 ; comp.
Heb. i. 3 Kadapicrpov dp. nniqadpevos. Acts xxii. 16 dnoXovaai rds dp.) ^
I It will be of interest to put to- v'Av irip\l/as...KariKptve ritv dpap-
gether without any discussion the Hav iv ry <rapKl.
various phrases which describe the
action of Christ with regard to sin aisannulling by His sacrifice : Heb.
and sins. ix. 26 els d0iri\iiiv ttjs afiaprlas,
(i) As to sin itself. He brought Siot r^s Bva-ias airov iretpavepui-
condemnation by His Incarnation ; toi. . . Comp. Bom. vi. j 0 dno-
Bom. viii. 3 6 Oebs rbv iavroO eavi>v SeSiKaloirai and rqs ap.

40

THE FIRST EPISTLE OF ST JOHN.

All flow
from fel
lowshipin Christ,

The last phrases lead at once to St John's view of the way in which the
work of the Word Incarnate avails for forgiveness, for redemption, for
reconcilement. By dying on the Cross He made His Life— His blood —
available for aU who believe in Him. The gift of God is eternal, divine,
Ufe, 'and this life is in His Son' (1 John v, ii f). The possession of such
life is the destruction of past sin, and safety from sin to come ( i John iii. 9).
By incorporation with Christ the believer shares the virtue of His humanity
(John vi. 51, 57). Thus finally unbelief in Him is tho test of sin (John
xvi. 9).
Compare additional notes on i. 7; ii. 2, 13.
It may be added that it will be evident fiom this sketch of the teaching
of the N. T. that the relation of good to evil is not one which exists of
necessity in the nature of things. The difference is not metaphysical,
inherent in being, so that the existence of evil is involved in the existence
of good ; nor physical, as if there were an essential antagonism between
matter and spirit; but moral, that is recognised in the actual course of
life, so thab evil when presenb is known to be opposed to good.

(2) Aa to the sins of men Christ
makes propitiation for them : Heb.
ii. i'j...apxiepeOs...eis rb iXdaKeff-
6ai rds dpaprlas rod XaoO.
forgives them : Matt. ix. 2 ff. :
dtpiivrai (rov al dpaprlai. Comp.
Col. ii. 13 xapto-dpevos rd napa-
irribpara,
takes them away, by bearing them :
I John ii . 5 Xva dpy rds d/iap-
rlas; Johni. 39 0' a'ipuv T-ijv dpap

rlav TOU nbupAiv. Comp. Heb. x. 4
drpaipeiv dfJL. ; x. 1 1 nepteXelv dp.
looses men from them : Apoc. i.
5 ry...Xi5cravr£ ¦rip.ds iK rutv d/M.
iv t(^ a'lpari auTou. Comp. Bom.
¦vi. 22 iXevdepfjodevres dirb ttjs o/a.
cleanses men from all sin : 1 John
i. 7 rb alfia 'lTiirov...Kaffapit^ei -rj/i.
dno jr. dp.
saves from sins : Matt. i. 21 (ruaei
...dno Tuv dp.

ILi]

THE FIRST EPISTLE OF ST JOHN.

41

IL TeK

via fxov, TavTa
IL The remedy for sin and the
SIGN THAT IT IS EFFECTUAL (fi.
1-6).
Having dealt with the fact of sin
and the false pleas by which man en
deavours to do away with its signifi-
ficance, St John states
I The divineremedyforsin(w».i,2),
2 The sign that the remedy is effec
tual in any particular case (vv. 3—6).
The first sub-section answers to the
counter-statements made in relation to
the first two pleas of men (i. 7, 9), but
it has a prominent distinctness of form,
as giving the complete answer to the
problem raised in i. 5 — 10. The as
surance of the forgiveness of siu when
combined with the fact of its univer
sality might lead some to underrate
its evil. In order to remove the last
semblance of support for such an
error, St John shows that the na
ture of the remedy for sin is such as
to move men most powerfully to
shrink from all sin and to help them
to avoid it.
This connexion is partly indicated
by Augustine : Male vis esse securus,
soUicitus esto. Fidelis enim est et
Justus ut dimittat nobis deficta nostra
si semper tibi displiceas et muteris
donee perficiaris. Ideo quid sequitur?
Filioli mei, hcec scribo vobis ut non
peccetis. I. The divine remedy for sin
(ii- I, 2).
The fact of sin as something which
is irreconcileablo with God and fruit
ful in consequences raises the ques
tions of propitiation and mediation.
How, it may be asked, is that forgive
ness, that cleansing, already spoken
of (i. 7, 9), broughb about 2 The answer
is given in the summary description
of Christ's work. Christ is a universal
propitiation for sins; aud He is an
advocate for the Christian. He has
accompfished a work on earth for all :
He is accomplishing a work in heaven

ypa<p(o v/juv 'iva [xri djuiap-
for those who are united with Him.
Both in Person (righteous) and in
work (propitiation) He is fitted to
fulfil the office which our necessities
require. These thoughts are treated
in the inverse order, because the apo
stle approaches the subject from the
side of believers {we hare).
It has been already noticed that
the third plea (i. 10, we have not
sinned) is not treated exactly as the
two former. Symmetry would have
required a clause answering to the
assertion 'we have not sinned.' Sb
John mighb, for example, have con-
binued: 'if we sin....' Bub he shrinks
naturally from regarding sin as a
normal element in the Christian life ;
and therefore he changes the mode
of dealing with the subject. Before
touching on the fact of sin, as indeed
part of the believer's experience to
the last, he asserts the end of his
teaching, which is sinlessness. This
is the end ; and even if it cannot be
gained by the believer's effort and
directly, it can be gained through the
Saviour's work. That which is true
of the past (i. 9) is true throughout.
I , rexvla pov] filioli mei V., my
little children. The form adopted in
i. 7, 9 is changed for one more direct
and personal. The thought of sin as a
reality for each one moves the apostle
to address with the utmost tenderness
those to whom he stands in the rela
tion of a father. The title reKvla oc
curs in John xui. 33 and c. ii. 12, 28 ;
hi. 7, 18 ; iv. 4 ; V. 21 (Gal. iv. 19 reKvia
pov is uncertain). The full title reKvi'a
;iov is found only here (c. iii. 18 is a
false reading). A commentary on Sb
John's use of the word is given by
the story (jivBos ov pvdos) of the
young Robber (Euseb. H. E. iii. 23).
ravra ypa<pa>] these things I write,
not only all that has been already said
as to the nature of God and as to the
reality, tho nature, and the fact of sin
(i, 5 — 10), bub, as i, 4, aU that is pre-

42

THE FIRST EPISTLE OF ST JOHN.

[II. r

Tt]Te, Kai eav Ti? a/mapTti,
sent to the mind of the apostle as the
substance of his letter, though indeed
the preceding section includes all by
implication. The use of the singular, I write {vv.
7, 8, 12, 13, 14, 21, 26; V. 13; con
trast i. 4) follows from ' my dear chil
dren.' tva pq dpaprqre] ut non peccetis v.,
that ye may not sin. The phrase
is absolute. The thought is of the
single act {dpaprqre) not of the state
{dpaprdvqre) ; and the tense is decisive
against the idea that the apostle is
simply warning his disciples not to
draw encouragement for licence from
the doctrine of forgiveness. His aim
is to produce the completeness of the
Christ-like life (v. 6).
The difference of the aor. and pres.
eonj. in connexion with ii-a is well
illustrated by John v. 20, 23 ; vi. 28 f
Kai idv Tts. . .] sed et si quis V., i.e. idv
Se Kat, si quis Aug., and if any... The
declaration of the remedy for sin is
placed as part of the main declara
tion of St John. It is not set as a
contrast (i. 7 e'di' 6e'), nor simply as a
parallel clause (i. 9 e'dv d/toXoymjitv) ;
but as a continuous piece of the one
message. Here again the thought is
of the single act {dpdprq), into which
the believer may be carried against
the true tenor of his life (i. 7), as
contrasted with the habitual state
(dpapi-dvei ui. 6, 8, 9 ; V. 18). Nothing
is said in one direction or the other
of the possibUity of a Christian life
actually sinless.
The change of construction in the
sentence is remarkable. St John
writes if any one. ..we... and not if
ye sin. ..ye..., nor yet if we sin...
we. ..ox if any one. ..he..., in order
to bring out the individual character
of the offence, and then to shew that
he is speaking of the Christian body
with which he identifies himself,
and to which Christ's promises are
assured. This is forcibly pointed out

7rapaK\r]T0V exofJ-ev ttjOos
by Augustine : Non dixit habetis, nee
me hdbetis dixit, nee ipsum Christum
habetis dixit ; sed et Christum posuit
non se, et habemus dixit non habetis.
Mahiit se ponere in numero peeca-
toruin ut haberet advocatum Chris
tum quam ponere se pro Christo advo
catum et inveniri inter damnandos
superbos. exopet] we have as a divine gift.
Comp. ii. 23; V. 12; 2 John 9.
napaKXqrov] advocatum v., an ad
vocate. This is the uniform render
ing of the Latin and English Ver
sions in this place, and is unques
tionably correct, although the Greek
fathers give to it, as in the Gospel, an
active sense, 'consoler,' 'comforter.'
Christ as Advocate pleads the cause
of the believer against his ' accuser '
(Karjjyap Apoc. xii. lo ; comp. Zech. iii.
I ; dvriSnos I Pet. V. 8). In this
work the 'other Advocate' (John xiv.
16), the Spirit of Christ, joins (Rom.
viii. 26, 34).
One aspect of the Advocate's office
was foreshadowed by the entrance of
the High Priest into the Holy of
Holies on the Day of Atonement
(Heb. ix. 1 1 ff., 24 ; vii. 25).
For the meaning of the term jrapd-
kXtjtos in the Gospel of St John (xiv.
16, 26; XV. 26; xvi. 7) see note on
xiv. 16.
It will be noticed that in the con
text of the passage in widch the Lord
promises 'another Advocate' (John
xiv. 16) he sets forth his own advo
cacy (xiv. 12 ff.).
Augustine applies the legal image
in a striking parallel : Si aliquando in
hac vita committit se homo disertas
linguae et non perit, committis te
Yerbo et periturus es ?
The reference to the Advocate im
plies that the Christian on his part
has effectually sought His help. This
is assumed, and indicated by the
change of person (we Christians have).
npos rdv jrare'pa] apud patrem V.,

IL 2]

THE FIRST EPISTLE OF ST JOHN.

43

TOV TvaTepa 'Irjcrovv XpicrTOv
ad patrem Aug. (apud deum patrem
Tert.), with the Father, not simply
in His Presence, but turned toward
Him, addressing Him with continual
pleadings. Comp. c. i. 2 ; John i. i.
Christ's advocacy of man is ad
dressed to God in that relation of
Fatherhood which has been fully re
vealed in the Son who has taken man
hood to Himself (jrpds rdv narepa not
jrpos rdv Oeov).
Comp. i. 2 qv npos TOV narepa ; I. 3
pera roi narpos Kal perd rov viov av
rov ; U. 14 iyvaKare rov narepa; ii. 15
q ayanq rov narpos ; ii. 1 6 ovk eoTiv
eK TOV narpos ; ii. 22 d dpvovpevos tov
narepa Kal rbv vlov ; ii. 23 d dpdXoydv
rov vlov KOX rbv narepa exei ; ii. 24 e'v
ra via Kal [ev] rd narpl ; iii. I SeSaKev
qplv d narqp ; iv. 14 d narqp dneoraX
Kev tov vlov.
In every case this special concep
tion is important for the fulness of
the argument.
And ou the other side man's Advo
cate is described by that compound
name Jesus Christ, which presents
Him in His humanity and also as the
promised Saviour and King of man
kind, the Son of man, and the Son of
David. See Additional Note on iii.
23- _
fiiKatov] the righteous. The ad
jective is not a simple epithet but
marks predicatively (' being as he is
righteous') that characteristic of the
Lord which gives efficacy to His ad
vocacy of man.
This rests (so to speak) nob on His
Divine nature as Son of God, but on
His human character (comp. i Pet. iii.
18). He has Himself fulfiUed and pleads
for the fulfilment of that which is right
according to the highest law. He is
not an advocate who wishes to set
aside the law but to carry it out and
apply it. In Him the idea of manhood
has obtained its absolute satisfaction,
and in turn He claims that the virtue

di,

iKaiov, Kai avTOS
of this satisfaction be extended to
all in fellowship with Himself
The righteousness of Christ as pre
sented here answers to the righbeous-
ness of the Father broughtforward in
i. 9 : He accomplishes perfecUy all that
is set forth in the revelation of the
Father's Nature. By this righteous
ness He fulfils in fact the conditions
which bhe High Priesb fulfiUed in sym -
boL Ctraip. Heb. vii. 26.
_ The bhoughb of righteousness as a
divine attribute belongs peculiarly to
St John : John xvu. 25 jrar^p SUate
c. i. 9; ii. 29; iii. 7. Comp. Rom. iii.
26. Nothing is said of the manner of
Christ's pleading : that is a subject
wholly beyond our present powers. It
is enough that St John represents it
as the acb of a Saviour still living
(Heb. vn. 25) and in a living relation
with His people. His work for them
continues as real as during His earthly
life (.Lc. xxii. 32 ; xxiii. 34 ; John xvii.
24), though the conditions of it are
changed. He is still acting personally
in their behalf, and not only by the
unexhausted and prevailing power of
whab He has once done. He Him
self uses for His people the virtue of
thab work which He accomplished ou
earth. Bede says well : Unigenito Filio
pro homine interpellare est apud co-
seternum Patrem se ipsum hominem
demonstrare ; eique pro huniana na
tura rogasse est eandeni naturam in
divinitatis suae celsitudine suscepisse.
Interpellat ergo pro nobis Dominus
non voce sed miseratione, quia quod
damnare in electis noluit suscipiendo
servavit. KOI avrds..J et ipse v., and He,

or rather, and He Himself (Matt. i.
21). The emphatic pronoun enforces
the thought of the efficacy of Christ's
advocacy as ' righteous.' He who
pleads our cause, having fulfilled the
destiny of man, is at the same time

44

THE FIRST EPISTLE OF ST JOHN.

[II.

IXaa-iuo? ea-Tiv irepl Ttov ajxapTioov nfxaiv, ov irepi twv
nfxeTepoDV he juovov dWd Kal Trepl oXov tov Kocrfxov.
2 iX. icrriv NBC : i<Tr. IX. A vg. pbvov NAC vg : pbvwv B me the.

the propiti-ation for our sins. Comp.
V. 25 ; c. i. 7 ; iv. 10, 19 (3 John 10);
John ii. 25 ; iv. 44; v. 20; vi. 6 (xii.
49) ; I Pet. ii. 24.
The ideas of ' advocacy ' and ' pro
pitiation 'are distinct, and yet iu close
connexion. The latter furnishes the
basis of the former : the latter is
universal, while the former, so far
as it is revealed, is exercised for be
lievers. It is to be noticed further
that the ' propitiation' itself is spoken
of as something eternally vafid {He is)
and not as past (He was ; comp. iii. 16
rijv -^vxrjv edqKev).
iXao-^ds] propitiatio V., a propi
tiation. Comp. iv. 10. The Latin
renderings are unusually numerous.
Besides propitiatio which prevailed,
exoratio, deprecatio, placatio are
found, and also the verbal renderings
(ipse) exorat, interpellat, postulat
pro.... And Augustine has in some
places propitiator. Christ is said to
be the 'propitiation' and not simply
the 'propitiator' (as He is called
the 'Saviour' iv. 14), in order to
emphasise the thought that He is
Himself the propitiatory offering as
well as the priest (comp. Rom. iii. 25).
A propitiator might make use of
means of propitiation outside himself
But Christ is our propitiation, as He
is ' our life ' (Col. iii. 4), our ' righte
ousness, sanctification and redemp
tion' (i Cor. i. 31). He does not
simply guide, teach, quicken : He is
'the Way, the Truth, the Life' (John
xiv. 6). It foUows that the efficacy of
His work for the individual depends
upon fellowship with Him. See Ad
ditional Note.
Qui per humanitatem interpellat
pro nobis apud Patrem idem per di-
vinitatem propitiatur nobis cum Patre
(Bede ad loc).

nepl rdv dp. q.] pro peccatis nos
tris v., peceatorum nostrorum Aug.,
for our sins. The privilege of Chris
tians (qpdv) is noticed first. And it
is natural that in the first case the
stress is laid on 'sins' (Trepl rdv dp.
qpdv) and in the second case on ' our'
(jrept rdv qperepa").
'The propitiation of Christ is here
described as being ' for,' ' in the mat
ter of (jrept) our sins' (comp. by IS?),
and not as 'in behalf of us' (inepqpdv).
oi n. r. q. de] The particle (Se') marks ,
the clause as guarding against error,
not merely adding a new thought.
jrept oXov ToC Koopov] pro totius
mundi [sc. peccatis] V., {sed et) tulius
mundi Aug., for tlie whole world.
Tho variation in the construction (for
our sins... for the whole world) is full
of meaning (comp. Heb. ix. 7). Chris
tians as such are holy bub sbill not
unsbained by sins conbracted 'in the
walk of life' (John xiii. 10); the
world, all outside the Church, as such
is sinful (c. v. 19). Eub for all alike
Christ's propitiation is valid. The
propitiation extends as far as the
need of it (/. c), through all place and
all time. Comp. iv. 14 (John iv. 42 ;
xii. 32 ; xvfi. 22 — 24).
The supposition that jrepl dXov roS
Koopov is an elliptical expression for
jrepi rcov dpapndv oXov rov Koopov
(so Latt.) is not justified by usage, and
weakens the force of the passage.
Philo in a noble passage (de Mon
arch, ii. 6, fi. p. 227 M.) contrasts
the special offerings of other forms of
worship with the universal intercession
of the Jewish High-priest : d rcSv 'lov-
Sai'cov dpxiepevs oi povov ijrep djravrot
dvOpdnav yevovs dXXd Kat vjrep rdv rqs
(pvoeas pepdv, yqs vSaros depos Kal
nvpos, rds re evxbs Kal rds evp^apttrriay
jroteirai, rdv Kuopov, dnep e'o-rt rats

•n. 3]

THE FIRST EPISTLE OF ST JOHN.

45

^ Kal iv TOVTO) yivwcTKOfxev oti iyvwKafxev avTov, eav
3 Aug. reads simply et in hoc cognoscimus eum. <pvXd^apev (for rqpdpev) N*.

dXij^eiats, jrarpi'Sa etvai eavrov vopi^av,
vnep qs UeoT-ais Kal Xirals e'ladev e'^ev-
pevl^eiv rbv qyepbva norvidpevos rqs
inieiKovs Kal iXeo) (pvoeas avrov pera-
StSdvat rt5 yevopeva.
Comp. I Clem. R. C. 7 drevloapev
els TO alpa roi Xpiarov Kal tSapev as
eo-Ttv ri'ptov rw dea Kal narpl avrov,
on Std rqv qperepav oarqplav iKxvdev
navrl rw Koopa peravolas X"/"" '''''''"
veyKev. 2. The signs of the personal efficacy
of tlie divine remedy fur sin
(ii- 3-6).
The first two verses of the chapter
declare the nature of the divineremedy
for sin; in these next four St John
indicates the sign of its personal effi
cacy. The sign is twofold, and corre
sponds with two aspects of the spi
ritual life ; there is the sign of know
ledge {vv. 3— 5a); and there is the
sign of unionX»tf. 5&, 6), The sign of
knowledge is (shortly) obedience ; and
the sign of union is imitation,
3. The new form of false doctrine
which St John meets corresponds with
and grows out of the first of those
which he has already analysed. Some
claimed a knowledge of God, as some
claimed feUowship with God (i. 6), ir
respective of a Christ-fike life. Know
ledge no less than fellowship involves
real Ukeness (comp. John viii. 32;
c. iii. 7),
cj,. 3_5 a. The sign of knowledge.
The sign of knowledge is developed
characteristically by the AposUe. He
first states generaUy that it lies in
obedience (v. 3), and then follows out
this statement further negatively and
positively, shewing the issues of the
want of obedience {v. 4), and ^t the
activity of obedience (v. 5 a).
3. Under one aspect this verse is
connected with i. 5. But between the
declaration of God's nature and man's

knowledge of Him there comes in the
episode of sin. This fatal interrup
tion breaks the natural development
of thought. The connexion of i. i, 3,
5 (Kat), ii. 3 (koI), corresponds with
that of John i. i, 14.
e'v Tovra yivdoKopev] in hoc scimus
v., in hoc cognoscimus Aug., in this
perceive we. The phrase ' in this ' is
characteristic of the Epistle and oc
curs with slight variations of form.
(i) In this {iv TOVTO)) we perceive
{yivda-Kopev): fi. 5; iii. 24; iv. 13;
V. 2 and so also 'in this we know
(iyvaKapev)' iii. 16; and 'in this we
shall know {yvaa-upeda)' ill. 19 ; and
' in this ye perceive ' (yivda-Kere) iv. 2.
Comp. John xiii. 35 (xv. 8 ; xvi. 30).
(2) From this (c'k rovrov) we per
ceive: iv. 6.
(3) Whence (ddev) we perceive :
ii. 18.
Generally ' <^«s ' (roiJro) marks some
thing which has been already express
ed, though it is further developed in
what follows (comp, e.g. Sid rovro...
OTt, iii. i; John v. 16, 18; vi. 65;
viii. 47; X. 17; xii. 18; xvi, 15). But
here the reference appears to be to
that which is clearly apprehended in
the mind of the Apostle and present bo
him, though it has nob yeb been
broughb forward; in fAi«... namely if
.... Perhaps however even here the
'this' reaUy rests upon the whole
relation of the Christian to Christ
which is implied in vv. i, 2. That
relation furnishes the test of know
ledge ; if the relation be vital it wUl
include obedience. Comp. v. 2.
The experience to which the A-
postle appeals here and in the pa
rallel passages (yivdoKopev) is present
and immediate, confirmed from mo
ment to moment in bhe acbual course
of life. So far ib is disbinguished
from bhe knowledge of an absolute
fact (oiSapev, in. 2 note).

46

THE FIRST EPISTLE OF ST JOHN.

[11-3

iyvaKapev...] cognovimus V., know
Him, or, more exactly, have come to a
knowledge of Him. Knowledge of a
person involves sympathy (c. iii. i n.);
and in this particular case includes
the striving after conformity with
Him Who is known. To know God as
God is to be in vital fellowship with
Him, to love Him, to fulfil that rela
tion towards Him for which we are
bom. And conversely to be known
by God, to be the object of His know
ledge, is to be in harmony with Him.
Comp. Gal. iv. 9 ; i Cor. viu. 2 ; xiii.
12; John X. 14 f ; and negatively
Matt. vu. 23 ; 2 Cor. v. 21.
This knowledge of God gained by
experience(yivmo-Keiv), and so contrast
ed with the knowledge which is imme
diate and absolute (otSa), is presented
in its different stages in the Gospel
and Epistles of St John. It is re
garded (1) In reference to the point of
acquisibion (eyvcov John i. 10; x. 38;
xvi. 3 ; xvfi. 8, 25 ; c. iii. i ; iv. 8).
(2) As a resulb of the past realised
in the present {eyvaKa, John viii. 55 ;
xiv. 9 ; xvii. 7 ; vv. 4, 13, 14 ; in. 6, 16 ;
2 John i). And
(3) As being actually realised at
the moment {yivdoKa, John viii. 43;
X. 14 f., 27, 38 ; xiv. 7, 17 ; xvii. 3, 23 ;
c. iv. 2, 6, 7; V. 20).
These three aspects of the know
ledge of God offer a view of the begin
ning, the strength and the aim of life.
It is worthy of remark that St John
nowhere uses yvda-is (St Luke, St
Paul, St Peter), nor the compound
forms iniyivdoKeiv (Synn., Acts, St
Paul, 2 Peter), in'iyvaa-is (St Paul,
Heb., 2 Peter). He confines himself,
as he does almost exclusively in deal
ing with faith {wiareveiv els), to the
simple verb. This form ( f expression
brings out most distinctly the per
sonal character of the energy.
In this context it is not clearly de
fined to Whom the pronoun (e'yv. av
rdv) refers. The Divine Being fills
the apostle's vision, but the Person

is nob disbinotly named. It has been
supposed that the reference is to
Christ, the main subject of the pre
ceding venues. In favour of thb view
it is urged that in i. 6 ff. the avrov
refers to the last subject of i. 5, and
that the construction of this section is
similar; that the occurrence of the
phrase the love of God in v. 5 implies
a reference of the preceding avrov to
the Son and not to the Father; that
Christ Himself speaks of the 'keep
ing of His Commandments ' as the
proof of love (John xiv. 15, &c.). On
the other hand it is said that in this
Epistle 'the Commandments ' referred
tn are always the Commandments of
God (i.e. the Father) as iii. 22, 24; v.
2. 3 ; and that God is the great under
lying subject of all, the ' He ' (avrds)
which is self-defined; so that in point
of fact avrds generally refers to ' God,'
while iKflvos always refers to Christ
{v. 6 note).
The sense remains substantiaUy the
same in both cases. It is in the Son
that the Father is known (John xiv.
9). And perhaps it is best to suppose
that St John assumes a general ante
cedent 'Him to whom we turn as
God' without special distinction of
Persons. In other placas he does not
seem to draw any sharp distinction
between the Father and the Son, but
in the One God looks now to the reve
lation of the Father and now to the
revelation of the Son (comp. iii. 1—3,
5, 6 ; V. 20).
idv .rripdpev] si obsereemus V,, si
scrmirrimus Aug., if we keep his
commandments. Comp. v. 4; iii. 22
24; V. 3; John xiv. 15, 21; xv. 10;
Apoc. xii. 17 ; xiv. 12. The phrase
(rrfpelv rds ivToXds) is only found else
where in New Testament in Matt.
xix. 17; I Tim. vi. 14 (rqpelv rqv evr.).
Comp. I Cor. vii. 19. It appears to
be distinguished from the phrase
^ which follows 'keep his word' as
'being an observance of definite in
structions, while that is the observance
of a principle which is ever takuio- a

n. 4, 5]

THE FIRST EPISTLE OF ST JOHN.

47

Tas evToXd's avTOv Tripw/uiev. '^d AeVwi/ oti "£yviOKa
avTOV Kal T-as eVroAas avTOv jjl^ Trjpcov ^evo'Ttj'S
ea-Tiv, Kal ev tovtw tj dXrtdeia ovk ecTTiv ^os B' dv Tt}pfi
- Kai ' iv r. A. - iv rovrip N :

4 d X^yuv Sri NAB syrr : - Sri 5"C.
^ dX. -i-Tou 9eoO N.
new embodiment in the very process
of life.
The phrase noielv rds ivroXds, which
is found in the common text of Apoc.
xxii. 14, is a false reading.
The idea of rqpelv, as distinguished
from (pvXdooeiv in this connexion
(John xu. 47 ; Matt. xix. 20 ; Luke
xi. 28) appears to be that of watchful
heed to an object which claims, so, to
speak, a living observance, a service
not of the letter but of the spirit.
A definite, unchangeable, deposit is
' guarded ' {cpvXda-a-erai, I Tim. vi. 20) :
a vital, growing, word is ' observed '
(r?;petrat, John xiv. 22). The two
verbs occur in juxtaposition iu John
xvfi. 12 (note).
4. d Xe'ytai;] he that saith. This in
dividualising of the statement stands
in contrast with the comprehensive
form cited before Jf we say (i. 6, 8,
10) and that used in v. 5, It occurs
again vv. 6, 9.
eyvaKa ovVdv] se nosse eum v.,
quia cognovit (cognovi) eum Aug., /
know him. The direct personal as
sertion (d Xeyav on) is bolder in form
than the oblique construction in vv.
6, 9 (d Xc'ytov peveiv, eivai). Comp.
Hos. viu. 2.
In the words which follow St John
significantly takes up again phrases
w-hich he has used already in connexion
with the three false pleas in regard
to sin (\|^evo-ri;s ecrrlv \\ yjfevderai c. 6 ;
e'v TOVTO) q aX. ovk ia-rlv \\ q dX. oiK
e'o-Tiv iv qplv V. 8 ; (ds 8' av rqpfj) avrov
rbv Xdyov || d Xdyos avrov (ovk eoriv iv
qplv V. 10).
yjfevoTqs...ovK e'o-rtv] aliar...in him.
The whole character is false. See i.
10 note. The clause is very similar
to i. 6 b, but differs from it in being

general while that is special. Here
we have two characteristics of a per
manent state {is a liar, the truth is
not in him), and there two separate
manifestations of the state {we lie, we
do not the truth).
iv Tovrco . . . OVK etrrtv] in him the
truth is not. Or more literally in
this man thus definitely characterised
ami brought before us. See v. 5.
This use of the demonstrative pro
noun is characteristic of St John (John
v. 38 ; i. 2 note) ; and the emphatic
order adds to its force.
The truth is said to be in a man
as an active principle within him re
gulating his thoughts and judgments
(c. i. 8 ; John viii. 44 ; comp. John
viii. 32) ; and again a man is said to
be in the truth, as the sphere in which
he moves (2 John 4; 3 John 3, 4;
John viii. 44 ; comp. John xvfi. 17).
5. OS S' dv rqprj...] qui autem, servat
v., qui a. servaverit Aug., whosoever
keepeth. The indefinite form (iu. 17;
iv. 15) marks the breadth of the asser
tion. The apostle does not here, as
before and after, either single out a
special example (d Xe'ymv, v. 4), or
join himself with others («dv e'lnapev,
i. 6). He makes the statement in the
most general terms.
It wUl be noticed that the opposite
to the vain assertions of false claimants
to the Christian name is not given in
a counter assertion but, as always, in
ac.ion (i. "j if we walk ; i. 9 if we
confess ; v. 10 he that loveth).
rqprj avrov rdv Xdyov] keepeth his
word] The phrase expresses not
only the fulfilment of specific injunc-
tfins {keep his commandments v. 3)
but also the needful regard to the
whole revelation made by Christ as a

48

THE FIRST EPISTLE OF ST JOHN.

[11.5

avTOV tov Xoyov, dXridto<s ev tovtw 77 dyairri tov 6eov

living and active power, of which bhe
voice is never silenb. The uniby of the
many ' commandments ' is not in a
'law' but in a 'word': it answers to
the spirit and not to the letter, Comp.
John viii. 51 t 55; xiv. 23 ; xv. 20;
xvii. 6. The passage John xiv. 21 — 24
is of singular interest as illustrating
the full meaning of the phrase.
The position of the pronoun here
(avrov TOV Xdyov), as contrasted with
that which it has in v. 3 (rds e'vroXds
airov), emphasises the personal idea.
The main thought is that the word is
His word, the word of God. There is
emphasis also on the 'keeping' ds S'
dv rqprj contrasted wibh d...Tds e'vr.
pq rqpdv).
dXqdds iv rovroj] verily in him, in
this man, v. 4 nobe.
In bhe descripbion of the state of
the watchful believer the form of
expression is changed significantly.
St John does not say of him (». 4)
that ' he is true and the truth is
in him'; but he rather regards his
character from the divine side, and
points out not what such a man is, but
what such a man has received from
Him who is unchangeable : in this
man the love of God hath been per
fected. By doing this he passes at
the same time from that which may
be a part of life to the fulness of Ufe.
Truth may be only a right concep
tion realised iu thought: love is the
Truth realised in a personal relation.
The love which God gives (iii. 1) be
comes an active, divine power in the
man who welcomes it.
q dydnq tov deov] carilas Dei V.,
dilectio Dei Aug., the love of God.
The phrase, which occurs in the Epi
stle first here and henceforth through
out it, is ambiguous and may mean,
according as the gen. is taken suhj. or
obj., either (i) the love which God
shews, or (2) the love of which God is
the object. It may also mean more
generally (3) the love which is charac

teristic of God whether it is regarded
as shewn by God or by man through
His help. GeneraUy the genitive
after dydn-17 in the N. T. is subj., and
defines those who feel or shew love:
I Thess. iii. 6 ; 2 Thess. i. 3 ; Phil. i.
9 ; Col. i. 8 ; Philem. 5, 7 ; Apoc. ii.
4, 19. Once it marks the object of
love : 2 Thess. ii. 10 q dy. rqs dXq-
delas. Bub the object is more com
monly expressed by els : i Thess. iii.
12 ; Col. i. 4 ; I Pet. iv. 8, Comp.
Ign. Mart, i ; [Clem, B.] fragm. i
(Jacobson). In St Paul 'the love of God,' with
the doubtful exception of 2 Thess. ui.
5, always means the love which is
shewn by God, which comes from
God: 2 Cor. xifi. 13; Rom. v. 5 ; viii.
39 ; Eph. ii. 4 ; and so also ' the love
of Christ ' is bhe love which Christ has
shewn and shews: 2 Cor. v. 14; Rom.
vifi. 35 ; Eph. iii. 19. Comp. Ign. ad
Trail. 6 ; ad Rom. inscr. In like
manner 'the love of the Spirit' (Rom.
XV. 30) is that love which the Spirit
kindles and sustains. The phrase 'the
love of God' does not occur in the lxx.
The usage of St John is less simple
than that of St Paul. In i John iv.
9 'the love of God' is evidently the
love which God has shewn (comp. c. v.-
9 ij paprvp'ia rov deov), and this love
is declared to be the spring of all
love. 'His hve' (v. 12) becomes
effective in man. This conception of
the love of God as communicated by
God to man is plainly expressed in i
John iii. i the Father hath given to
us love (comp. c. iv. 7, 16). Love such
as God Himself feels — 'divine love'—
becomes therefore an endowment of
the Christian. In this sense 'the
love of God ' in the believer calls for
deeds of love to the bretiiren (c. ui,
17). At the same time God is Him
self the object of the love of which He
is the source and the rule: c. v. 3
(comp. John xiv. 15, 31); fi. 15 {ij dy.
rov narpos).

.11. 5]

THE FIRST EPISTLE OF ST JOHN,

49

TeTeXeiwTat. 'Cv tovtoo yivwa-Koimev oti ev avTto ea-jjiev-
5 iv Toirif...i<Tpiv: Aug. reads in hac cognoscimus quia in ipso sumus si in
ipso perfecti fuerimus.

It appears therefore most probable
that the fundamental idea of 'the love
of God' in St John is ' the love which
God has made known, and which an
swers to His nature.' This love
communicated to man is effective in
him towards the brethren and to
wards God Himself But however
it may be manifested the essential
conception that it is a love divine in
its origin and character is not lost,
Comp. John xv. 9 f
According to this interpretation
the phrase corresponds with the
'righteousness of God' (Bom. i. 17,
&c.), the 'peace of God' (Phil. iv. 7).
The phrase occurs twice only in the
Gospels : Luke xi. 42 ; John v. 42. In
each case the rendering 'love to God'
is admissible, but this rendering does
not seem to exhaust bhe meaning
(comp. Clem. R. i Cor. 49).
In bhe present passage there can be
little doubt that c» iv. 9 defines the
meaning. ' The love of God ' is God's
love towards man welcomed and ap
propriated by man. The thought of
action is throughout connected with
the thought of what God has done.
The Christian 'knows' the love of
God and it becomes in him a spring
of love, attaining its complete deve
lopment in human life through vital
obedience. dXqdds] vere V., verily, in very
truth, and not in word only (c. fii. 18).
Comp. Johni. 48; viii. 31. The word
quaUfies the whole clause which fol
lows. This practical result is con
trasted by implication wibh bhe idle
asserbions of false Christians (comp.
iii. 18).
The perfection of love is condi-'
tioned by tho completeness of obe
dience. rereXeifflrat] perfecta est V., con-
summata est Lucf, hath.. .been per
fected. Comp. c. iv. 12 (note), 17, 18
W,

where the thought is presented in
different lighbs. Comp. Clem. R. i
Cor. 50 01 e'v dydnq reXeiadivres. The
pobenbial fulfilmenb of the love of
God in the Christian lies in his
absolute readiness to learn and to
do God's wUl (comp. Rom. xiu. 10).
Each Christian according to his mea
sure is perfected as a member of
Christ (Eph. iv. 16). He receives
from Christ what Christ has Himself
received. Comp. John xvii. 25 f On
this idea of ' perfection,' ' consumma
tion,' see Heb. ii. 10 ; ix. 9 ; xii. 23
and notes. Conbrast reXeirat 2 Cor.
xii. 9.
Bobll reXetovv and inireXelv are used
of Christian action (Phil, iii. 12 ; Gal.
iii. 3). But in reXetovv there is the
idea of a continuous growth, a vital
development, an advance to maturity
{reXeidrqs, Hcb. V. I3 ; vi. l). In
e'jrireXetv the notion is rather that of
attaining a definite end (re'Xos). Con
trast James ii. 22 c'k rdv epyav -q nlo-
Tis ireXeiddq with 2 Cor. vii. I e'jrtre-
Xovvres dyiaovvqv, and Acts XX. 24
reXetcoo-at rdv Spdpov with 2 Tim. iv. 7
rdv hpopov rereXeKa. In 2 Cor. xii. 9
reXetovrat has been substituted in
later authorities for reXetrat.
». 5&, 6. Tlie sign of union. The
sign of union with God is found in
the imitation of Christ. As the sign
of knowledge is to be seen in the
keeping of the divine commandments
in their unity (v. 3) and in the keep
ing of the divine word in its unity
(v. 5), so the sign of feUowship is to
be seen in the copying the divine life.
e'v rovrm] Hereby, in this, in the
realisation of this spirit of obedience
which is the gift of love : v. 3 note,
ytvffl'a-Kopev] Comp. C. V, 2 note.
e'v avrm e'crpev] are in Him. The
idea finds a full expression in Acts
xvii, 28 e'v aird ^dpev Kat Kivoiipeda
Kal eopev. It is prominent in St John's
4

50

THE FIRST EPISTLE OF ST JOHN,

[IL6

*o Xe'Yftjj/ ev avTw fieveiv ocpeiXei Kadws eKelvo's irepie-
7rdTr](rev Kai avTOS TrepnraTeTv.
6 Kal airos irepm. AB vg the : Kal air. + Ovras' nepm. TKC me syr hcl.

writings in its spiritual form, and is
presented under several different a.s-
pects. The fellowship of befievers
with God is accomplished in Christ
(John xiv. 20; xvii. 21, 23). They
have in Him the unity and founda
tion of their being, even as 'the
world' 'lies in the evil one' (c. v.
19 f). The connexion finds a twofold
fulfilment in 'heaven' and on 'earth,'
'we in Him and He in us' (iv. 15
note). For the phrase 'being in G)d' St
John more commonly, as in the fol
lowing clause, uses the phrase ' abid
ing in God,' which adds the concep-
tifin of personal determination and
effort : vv. 24, 27, 28 ; iii. 6, 24 ; iv.
12 f; 15 f John -vi. 56 note; xv.
4ff Thus there is a progressive close
ness of relation in the three phrases
used in this section : iyvaxevai airbv,
elvai iv avra, peveiv iv aird ('cognitio,
communio, constantia,' Bengel).
6. d Xc'ytov] he that saith. v. 4.
The open, personal profession carries
with it a paramount obligation.
e'v aird pe'vetv] V. 5 note.
The construction of Xe'ym with the
infin. occurs again in v. 9. Comp.
2 Tim. ii. 18.
o^e'iXei] debet V., ought, is bound.
The obligation is represented as a
debt (Luke xvii. 10). The life which
is from God and in God must be
manifested after the pattern of the
divine life which has been shewn
upon earth. As contrasted with /Set,
an obligation in the nature of things
(John XX. 9), which is not found in
the Epistles of St John, though it is
not unfrequent in the Gospel and
the Apocalypse, bfpe'iXeiv expresses a
special, personal obligation.
Comp. c. iii. 16; iv. 11 ; 3 John 8.

The image is frequent in St Paul.
Comp. Rom. i. 14 ; Gal. V. 3.
Kadds iKelvos] even as he, i.e. Christ.
The pronoun e'xeivos occurs iu, 3, 5, 7,
16; iv. 17, and is always used of
Christ. He stands out as the one
figure seen in fuU perfection of His
humanity, Comp. John i. 18; 2 Tim.
ii. 13. For the omission of ovras see
c. iv. 17 note.
jrepieTrdrr/o-ev] toalked, i. 6 note.
Even in the contemplation of the
loftiest thoughts St John fixes a
practical standard.. The divine fel
lowship to which he points is realised
on earth in corresponding action.
The pattern of Christ, as set before
us in the New Testament, is in every
case a pattern of humiliation, suffer
ing, sacrifice. Comp. Matt. xi. 29;
John xifi. 15 ; Rom. xv. 2 f ; Eph. v.
1 ff. ; PhiL ii. 5 ff.; I Pet. u. 21 ;
Heb. xii. 2.
Augustine points out that 'walking'
may be 'bearing' only: [Christus]
fixus in cruce erat et in ipsa via am-
bulabab : ipsa esb via caritatis.
III. Obedience in love and light
IN actual life (u. 7  11 ).
The declaration of the test of know
ledge of God and feUowship with God,
which St John has given in vv. 3 — 6,
leads to a view of the practical fulfil
ment of the test indicated already in
V. 6. The Life of Christ, a Life of com
plete love, of complete self-sacrifice, is
the type of the Christian's Life ; and
tho significance of Christ's Life in
this aspect is gathered up in the
one commandment of love, which ex
presses what is meant by 'keeping
His commandmenbs' (v. 3) and 'walk
ing even as He walked ' («. 6). This
commandmenb is firsb set forth in its
twofold character as old and vet new

IL 7]

THE FIRST EPISTLE OF ST JOHN.

51

'''AyaTTiiTOi, OVK ivToXrjv Kaivrjv ypdcjyco v/uuv, dXX'
ivToXrjv iraXaiav fjv ei^^ere aV dp^fj's' tj evToXtj t]

7 dyar-rp-ol NABC vg the me syrr : dSeX^oi r.

(vv. 7, 8) ; and then traced out in its
issues (vv. 9 — 11).
I. The Commandment old and
new (pp. 7, 8).
The commandment, which is the
rule of the Christian Life, is as old as
the first message of the Gospel and
yet as new as the latest realisation of
its power. It lies included in what
we flrst hear, and is illuminated by
the growing experience of life.
7. 'Ayanqrol] Carissimi V., Dilec-
tissimi Aug., Beloved. This is the first
occurrence of the tUJe. It is sug
gested by the thought ofrthe last few
verses, just as the paternal address
My little children (v. i) was sug
gested by i. 10. The love of God and
the love of Christ calling out man's
love presents Christians in their new
relation one to another. St John
while enforcing the commandment of
love gives expression to love. Comp.
iii. 2, 21 ; iv. r, 7 note, 11 ; and in
the sing. 3 John 2, 5, 1 1. In each
case the use of the title illustrates the
apostle's thought. So also the title
dheX(poi brings out the point of his
teaching in the one place where he
adopts it : iii. 13.
With dyanqroi contrast qyanqpevoi
-Col. iii. 12 ; I Thess. i. 4 ; 2 Thess. ii.
1 3. Comp. Eph. i. 6.
The ' commandment ' to which the
apostle refers has not been formally
stated, but it is implied in the 'ought'
('is bound ' 6(peiKei) of v. 6. The idea
of the imitation of Christ is identical
with the fulfilment of love. And the
word d(peiXei carries us back to the
Lord's interpretation of His example :
John xiii. 14 (ipels d<peiXere). We
have already seen that the many
'commandments' {v. 3) are included
in 'the word' {v. 5). Now the 'com

mandments ' are summed up in the
one ' commandment ' (John xiii. 34 ;
comp. c. iii. 22 f).
This commandment is spoken of as
' not new but old.' In this connexion
'old' may mean either (i) old rela
tively : one which belonged to the
first stage of the Christian Church,
while perhaps as yet it was unsepa-
rated from the old order : one of
which believers had been in possession
from the beginning, from the firsb
origin of their faith; or (2) old abso
lutely : one which was included in tho
very constitution of man from the
beginning: one which the Jew had
recognised in the injunctions of the
Law, and the Gentile in the prompt
ings of his heart.
The clause which immediately fol
lows, and the identification of the
commandment with ' the word' which
the disciples heard, seem to deter
mine that the first sense is undoubt
edly right.
oiK evr. k. y.] Comp. 2 John 5 ov^
as ivT. ypa(pav aroi K.
dn dpx^s] ab initio V., from the
beginning. The words are, as has
been already indicated, ambiguous.
The phrase is used both absolutely
and relatively.
I. It is used absolutely: c. Mi. 8
djr' dpxqs d 8id(3oXos dpaprdvei, when
first the present order of being is
disclosed. vr. 13, 14 d djr' dpxqs,
C. i, I o qv dn dpxqs.
Matt. xix. 4, 8 an dpxqs. \\ Mc. X. 6
djr' dpxr/s Krla-eas. 2 Pet. in. 4-
2. Again ib is used relatively in
different connexions :
John XV. 27 a'jr' dpxqs per ipov
eore, from the beginning of my public
ministry. Comp. e'^ dpxqs Joh. vi. 64,

5?

THE FIRST EPISTLE OF ST JOHN.

[IL g

TraXaia eaTiv 6 Xoyo^ ov iqKOvcraTe. ^TraXiv evToXr/v
Kaivrjv ypa(j)u} vjuiiif, 6 ecTTiv dXride? ev avTco Kai iv vfxTvi,
7 -riKovaare NABC Tg the "me syrr : -f ott' dpxvs S". 8 aX. Kal iv airrij) H ;
iv ourij) dX. A. iv vplv NBC vg the me syrr : iv rifuv A gyr hcl mg (lat).

xvi. 4 ; Acts xxvi. 4 t^v djr' dpj^^s
yevopevqv [p'laoiv] from the beginning
of my life.
Luke i. 2 ot d;r' dpxqs avronral.
Comp. Acts i. 22.
C, ii. 24 o djr' dpxqs qKovcrare, from
the beginning of your Christian faith,
Comp, c. iii. 1 1 ; 2 John 6.
These last passages, which are closely
parallel, decide that the reference here
is to the beginning of the Christian
faith of the readers.
Comp, Is. Ixiii. 16 (lxx.).
The article is omitted as in the cor
responding phrases d;rd icara/SoXi/s
Koa-pov, npb KorajSoX^s Koopov. See
c. i. I note.
¦q ivroXi]...qKovoaTe] the command
ment, the commandment of which I
speak, the old commandment, is the
word which ye heard from the be
ginning. The form of expression used
emphasises the two thoughts which
have gone before (the co'mmandment,
the old commandment). Comp. i. 2,
ii. 25, ij ^aq q aldvios {the life, the
eternal life) ; i. 3 >; Koivavla q iqperepa
(the fellowship of which I speak, the
fellowship which is our blessing) ; p.
8 TO (pas rd dX>;5tvdv; iv. 9 d vlbs d
povoyeviji: 2 John 11 roTs epyots avrov
rots jrovT/pots : 13 t^s d8eX(pfjs oov Trjs
eKXeKrqs. On the other hand Sb John writes
C. iv. 1 8 q reXela dydrrq : 3 John 4 rd
e'pd TcKva.
d Xdyos] The old commandment,
the commandment of love, was in
cluded in the 'Gospel' which the
apostles proclaimed. The record of
the Lord's work, the word of life, was
a continuous call to love.
dv T^Kovo-are] which ye heard v. 24,
iii. II. Contrast the perfect: i. 1,-3,
5, iv. 3. The change of tenses in ei;^ere.

qKova-are, is significant. The com
mandment was a continuous power:
the bearing of the word was at once
final in its obligation.
8. jrdXiv] iterum Y., again. The
apostle has given one side of the
Truth : he now turns to the other.
Tho jrdXiv answers exactly to our
' again ' when we enter on a new line
of argument or reflection, starting
afresh. Comp. John xvi. 28; i Cor,
xu. 21 ; 2 Cor. X. 7 ; xi. 16.
ivrnXqv icaiv7;'v] mandatum novum
v., a new commandment. Comp.
John xiii. 34. The commandment of
love was new to the disciples who
had followed Christ when He gave it
them on the eve of the Passion in a
new form and with a new sanction.
It was new also to the believers whom
St John addressed in proportion as
they were now enabled to apprehend
with fresh power the Person and Life
of Christ. The 'newness' is relative
to the position of those to whom St
John writes.
o ia-nv dXqSes. . . ] quod verum est...
v., which thing is true.... The
whole sentence admits of several dif
ferent translations: (i) As a new
commandment I write unto you that
which is true... (2) A new command
ment write I unto you, namely, that
which is true... (3) A new command
ment write I unto you, a fact (i.e.
that it is new as well as old) which is
true.... The symmetry of the struc
ture seems to be decisive against (i):
'EvroXijv Kaivqv ypd(pa cannot but be
strictly paraUel to ovk ivroXqv Kaivqv
ypd<pa — 'a new commandment do I
write,' 'not a new commandment do
I write.' It is more difficult to decide
between (2) and (3). If (2) be taken
the sense wiU be: 'A new command-

IL 8]

THE FIRST EPISTLE OF ST JOHN,

53

OTl t) cTKOTia TTapayeTai Kai
ment write I unto you, new no less

TO

(j)WS

TO

dXfjdivov T]Br]

than old, new in its shape and in its au
thority, even that which, while it was
enjoined upon us from the first, has
been found to con-espond more closely
than we then understood with the facts
of Christ's Life, with the crowning
mystery of His Passion, and With the
facts of the Christian fife.' If on the
other hand (3) be taken then we have
this line of thought: 'A new com
mandment write I unto you, new, I
say, as well as old, an assertion which
is proved true in Christ, so far as His
works and words have become more
fully known ; and in you, so far as the
actual experience of life has shewn
this duty of love in a new fight,
more comprehensive and more con
straining.' On the whole the second interpre
tation appears to fall in best with the
context and with the reason which fol
lows (because... the true light already
shineth). That which gave novelty to
the commandment was found in the
larger and deeper views of Christ's
Person and of the work of the Church
which had been unfolded since 'the
beginning.' Old words, St John could
affirm, and appeal to his readers for
the confirmation of the statement, had
become new.
dirt q (TKOTia...] because the dark
ness.. .The apostle justifies his paradox
by calling attention to the change
which had taken place in the face of
the world since the Gospel was first
preached. The outward establishment
of the Church gave a clearer distinctness
to the Christian character. Ib had
become possible to point to that which
was openly before men's eyes. At the
same time the Person of Christ Him
self, with its infinite significance, was
illuminated by the experience of be
lievers. The meaning of 'the word'
(for example) was made clearer than
before by the Gospel of St John as
compared with the earlier Gospels,

The clause may be taken as an ex
planation of the reason for which the
apostle is repeating the command,
even that it was the 'last hour.' But
this interpretation appears impro
bable. Jrapdyerai. . . (pa'ivei] transierunt. . .
lucet v., is passing away... already
shineth.... The change is pictured
as in process. The darkness is being
withdrawn (jrapdyerai) as a curtain
from the face of the world, and the
light is beginning {qbq) to have free
course. For jrapdyerai SCO V. IJ. The in-
trans. jyapdyet occurs I Cor. vii. 3 1 ;
Ps. cxliv. (cxfiii.) 4. The idea seems
to be that God is removing the veil
in order to lay open the better things
which it conceals.
rd (pas rd dXqdivbv] verum lutnen
v., lux vera Aug., the light, the
true light. The addition of the
epithet dXqdivbv (c. v. 20) which is
found only here and John i. 9 (note)
with (/kus, marks the light as that
which fulfilled all that had been por-
mised by the preparatory, partial,
even fictitious, lights which had ex
isted in the world before. If we en
deavour to fix the meaning of 'the
fight' here it can be best done by the
help of the parallel John i. 9. Before
the Incarnation 'the Word,' 'the true
Light' was ever 'coming into the
world.' Now by the mission of the
Holy Spirit, sent in His name. He
was shining with a steady beam. The
darkness had not eclipsed it. In the
Christian Society, seen in the midst
of the world, there was an evident
manifestation of the light defining the
lines of Christian conduct.
God ' is light' absolutely (i. 5) : the
revelation of God in Christ by the
Spirit is 'the light, the true light'
for men; and in His light the be
liever is enabled to see all things.
i^atvei] ly,c6t v., shineth. Comp.
John I, 5 (nobe). The idea is of a

54!

THE FIRST EPISTLE OF ST JOHN.'

[IL9

(l)aivei, ''O Xeyiav ev tm (pwTl eivai Kal tov
ddeX(p6v avTOu /ulktwv ev t^ (tkotio. eo'Ttv ews apTi.

9 purdv : + tfievcrrris ianv Kal N Cypr Lcfr.

luminary giving out its brightness :
Apoc. i. 16, vfii. 12, xxi. 23; 2 Pet.
i. 19. For the image generally compare
Bom. xui. II ff.; Tit. ii, 11 ; ifi. 4.
2. The issues of the command
ment of love {vv. 9 — 11).
The fulfilment of the command
ment of love is regarded in its general
nature (v. 9) and then more in detail
in the effects of love and hatred {vv.
10, 11). A state of love is the condi
tion of being in light ; and this state
carries with it a clear certainty of
right action which is otherwise unob
tainable. Hatred on the other hand
involves complete ignorance of the
way and of the end of life.
9. The fink of transition fies in the
last words of v. 8. The thought of 'the
light already shining' naturally sug
gests the question. Who then is in the
light ? St John's account of the obli
gations and issues of love explains
this and is an answer to the false
claims of knowledge separated from
the action which embodies it (comp.
V. 4). ^
d Xeyfflv...] he thai saith. v. 4. It
is always easy, to mistake an intel
lectual knowledge for a spiritual know
ledge of the Truth. Real knowledge
involves, at least potentially, corre
sponding action.
e'v rw ^cDri eivat] is in the light,
surrounded, as it were, by an atmo
sphere of divine glory. Comp. i. 7 (iv.
15 note),
pio-dv...] hateth.... Indifference is
impossible. Comp. Luke xi. 33. There
is no twifight in this spiritual world.
'The brother' stands in a relation
towards us which makes some feeling
on our part inevitable. In such a case
there is a simple choice between 'for'

and 'against,' that is essentially be
tween 'love' and 'hatred.' 'Hatred'
is the expression of a want of sym
pathy. Where sympathy exists hatred
is impossible (John vii, 7) : where
sympathy does not exist hatred is
inevitable (John xv. 18 ff., xviL 14,
ifi. 20).
There is however a certain ambiguity
in the word 'hate,' for it serves as the
opposite both to the love of natural
affection (<^eXetv), and to the love of
moral judgment (dydjrov). In the
former case 'hatred,' which may be
come a moral duty, involves the sub
jection of an instinct (John xii. 25,
XV. 18 f ; comp. Luke xiv. 26); in
the latter case 'hatred' expresses a
general determination of character (c.
iii. 15, iv. 20; comp. Matt. v. 43, vi.
24; Eph V. 28f).
rdv dbeXrpdv] his brother, that is,
his feUow-Christian, and not more
generally his fellow-man. It is only
through the recognition of the re
lation to Christ that the wider relation
is at last apprehended. The idea of
brotherhood under the new dispensa
tion (comp. Acts ii. 37, iii, 17, vi. 3,
ix. 30, &c. : Rora. i. 13, &c.) is nor
mally thus limited (yet see Acts xxii.
I, xxvin. 37 ; Rom. ix. 3). 'Brethren'
are those who are united togetlier in
Christ to God as their Father (John
XX. 17, xxi. 23; comp. Matt xii. 50).
The title occurs significantly in the
first record of the action of the Church
(Acts i. 15 e'v peoa rdv dheX^tdv;
comp. ix. 30, &c.) and then throughout
the apostolic writings (i Thess. v. 26 ;
Gal. i. 2 ; I Cor. v. 1 1 ; Rom. xvi. 14
&c.; I Tim. vi. 2 ; James i. 9; i Pet
V. 12 &c.; c. iii. 14, i6; 3 John 3, 5,
10). The singular is characteristic of this
epistle (pp. 10, II, iii. lo, 15, 17, iy.

II. lO, II]

THE FIRST EPISTLE OF ST JOHN.

55

'°o dyairoiv tov dBeX(j)6v avTov ev tio (pwTl ixevei, Kal
(TKavhaXov ev avTia ovk eo'Ttv "6 Se /jliowv tov ddeXd)6v
lo iv avT<f OVK Ianv B vg : ovk Ianv iv aurf NAC (me) the.

20 f., V. 16). Comp. Rom. xiv. 10 ff. ;
I Cor. viii. 13. Compare Additional
Note on c. iii. 14.
There is, as far as it appears, no
case where a fellow-man, as man, is
called 'a brother' in the N. T. Such
jiassages as Mabb. v. 22 ff., Luke vi.
41 ff., presuppose a special bond of
' brotherhood.' The ' love of the
brotherhood' {(piXa^eX(pia) 1 Thess. iv.
9 ; Rom. xii. lo ; Heb. xifi. i ; i Peb.
i. 22 (iii. 8) ; 2 Pet. i. 7) leads up to
'love' (dydjr7). But this widest love
is expressly assigned in its full extent
only to God (John in. i6, c. iv. lof ).
Augustine makes a striking appli
cation of the words to the Douatists :
Offendit te nescio quis sive mains,
sive ub bu pubas malus, sive ub tu
fingis malus, et deseris tot bouos t
Qualis dilectio est fraterna? Qualis
apparuit iu isbis [Donatistis]. Cum
accusant Afros deserueruut orbem
terrarum. And again he points out the ground
of the Christian's love of enemies : Sic
dilige inimicos ut fratres optes. Sic
dilige inimicos ut in societatem tuam
vocentur. Sic enim dilexit ille qui in
cruce pendens ait Pater ignosce illis,
quia nesciimt quid faciunt.
e'v rq OK. ia-rlv] is in the darkness.
Comp. i. 6 note. The assertion is not
simply characterised as false (i. 6 we
lie) or as reveafing a false nature {v. 4
he is a liar) : it involves the existence
of a moral state the exact opposite of
that which is claimed.
eas ^prt] usque adhuc V., until
now, though the light is actually
shining, and he affirms that he is in
it, yea even that he has been in it
from the first.
10, d dyajTfflv...] He that loveth...
The reality of the fact is set against
tho assertion in p. 9 {He that saith...).

Comp. vv. 4, 5 note.
e'v ra (pari pevei] abideth (and not
simply is as in v. 9) in the light.
The idea of stability is added to that
of simple 'being' (comp. vv. 5, 6).
The position of the false brother and
of the true brother is referred to the
initial point of faith. Love testifies
to the continuance of a divine feUow
ship on man's part bub does nob creabe
it : bhe absence of love shews bhat the
fellowship has never been realised.
For the use of 'abide' in various
connexions see v. 6, iii. 14, iv. 16 ; 2
John 9; John xii. 46.
By love the disciple 'follows' his
Master and has ' the light of life '
(John viii. 12).
(7-«:dvSaXov...eo-riv] scanclalum in eo
non est V., there is none occasion of
stumbling in him. The image occurs
elsewhere in Sb John's writings in
John vi. 61, xvi. i; Apoc. fi. 14;
comp. John xi. 9 f It is at first
sight doubtful whether the occasion of
stumbling is that which may be in the
way of others or in the way of the
believer himself A man may cause
others to fall through want of love or
he may by the same defect creabe
difficulties in his own pabh.
The paraUel iri p. ii favours bhe
second view. Love gives the single
eye which commands a clear prospect
of the course to be followed, while if
love be absent doubts and question
ings arise which tend to the over
throw of faith (2 Pet. i. 10). But on
the other hand the general use of
o-KavSaXov points to the first meaning,
and it is quite in St John's manner to
regard love in its twofold working iu
relation to the man who loves and to
others, while he regards hatred only
in its subject. The triumph of love is
that it creates no prejudice against

56

THE FIRST EPISTLE OF ST JOHN.

[IL II

avTOv ev tt] okotkx eoTiv Kai ev Trj okotio. TrepnraTeT,
Kai ovk olbev ttov virayei, oti t'l OKOTia eTVCpXtooev

the Truth. Want of love is the most
prolific source of offences.
e'v avrd] in him. If the ' offence'
is that which stands in a man's own
way, then he is regarded as offering
in himself the scene of his spiritual
advance : his progress, his dangers, are
spiritual, internal. If the offence is
that which lies in another's way, then
the difficulty is looked upon as some
thing which might have been in his
person. II. Of the fruits of love it is suffi
cient to say that 'he that loveth
abideth in the light, and there is
none occasion of stumbling in him.'
The issues of hatred are traced in dif
ferent directions. They are regarded
both in respect of present being {is
in) and action {walketh in) and in
respect of the final goal {knoweth
not whither) to which life is directed.
He who hates has lost the faculty of
seeing, which requires light and love,
' so that his whole life is a continual
error ' (Howe).
e'o-rt'v...jrfptn-arei....] Comp. i. 7. The
phrase nopeiea-dai iv oKorei is used in
a different sense in Is. 1, 10.
OVK oiSev...] knoweth not... John
xii. 35 ; Prov. iv. 19. On the other
hand that which was true of Christ
(John viii. 12, xiii. 3) is true also of
the believer (comp. John xiv. 4, 5).
He knows what is the end of life.
vjrdyet] goeth. The idea is not that
of proceeding to a definite point
(jropeveo-5ai),but of leaving the present
scene. irvrpX. rovs d(pdaXpois] The image
comes from Is. vi. 10 (John xii. 40),
which is the fundamental description
of God's mode of dealing with the
self-wiUed. Comp. Rom. xi. 10 (Ps.
Ixix. 24) ; and for the opposite Eph. i.
1 8 jre</)a)rio-pe'vovs rovs 6(pd. rqs KapSlas.
(Clem. I Cor. 36.)
eTv(pXaa-ev] blinded. The tense

(comp. 2 Cor. iv. 4 and contrast John
xfi. 40) marks the decisive action of the
darkness when it once 'overtook' the
man (John xii. 35 tva pq KaraXd^q,
i. 5 ov KareXa^ev). This darkness not
only hindered the use of vision but
(as darkness does physicaUy) destroyed
the spiritual organ.
IV, ii. 12 — 17. Things TEMP0E.iL
AND ETERNAL.
Hitherto St John has stated briefly
the main scope of his Epistle. He
has shewn what is the great problem
of life, and how the Gospel meets it
with an answer and a law complete
and progressive, old and new. He
now pauses, as it were, to contemplate
those whom he is addressing more
distinctly and directly, and to gather
up in a more definite form the charge
which is at once the foundation and
the end of aU he writes.
The section is divided into two
parts. The apostle first gives the
ground of his appeal (vv. 12 — 14) ;
and then he gives the appeal itself
(15—17)- I. The ground of the appeal {vv.
12—14). The ground of the apostle's appeal
lies in the character and position of
those whom he is addressing. He
regards his readers first under their
common aspect as all afike believers,
and then under a twofold aspect as
'fathers' and 'young men,' separated
one from another by the length of
their Christian experience. This he
does twice, first in respect of the ac
tual work itt which he is at the moment
engaged, and then again in respect of
a work looked upon as finished and
complete. He shews with an im
pressive iteration that from first to
last, in all that he writes or has written,
one unchanging motive is supreme.
Because his readers are Christians

IL 12]

THE FIRST EPISTLE OF ST JOHN.

57

TOV£ oCpdaX/ixov^ avTOv.
and have in part experienced the
power of their faith he mo'ves them
to nobler efforts ; his object is that
their 'joy may be fulfilled' (c. i. 4).
The exact relation of ypa(pa to
eypa-\pa has been variously explained.
It may be a reference to some other
writing which has not been preserved,
or, as some think, to the Gospel (comp.
3 John 9 ; I Cor. v. 9 ; 2 Cor. ii. 3 f,
vii. 12) ; but the use of 'eypa\\ra in vv.
21, 26 is unfavourable to this view.
It may mark a contrast between
the former part of the letter, and
that part which the apostle is now
writing, as if he resumed his work
after an interval and looked back upon
the words already written (comp.
I Cor. ix. 15 ; Rom. xv. 15).
Or it may indicate simply a change
of mental position in accordance with
which St John transfers himself to
the place of his readers, and regards
the whole letter as they would do, as
belonging to a past date.
Or yet again, to put this mode of
explanation in another form, St John
may look at his letter first as it is in
the process of transcription still in
complete (i Cor. xiv. 37 J 2 Cor. xiii.
10), and then as it is ideally com
plete. This appears to be the true
explanation of the 'epistolary aorist.'
„Comp. pp. 21, 26, V. 13; 2 John 12;
I Pet.v. 12; Gal.vi. 11 ; Philem. 19,21.
The Latin renderings of ypdcpa and
eypa-^a are alike scribo.
The symmetry of the corresponding
clauses is remarkable.
(i) I write unto you, little children
(reKvla), because
your sins are forgiven you
for His nam^s .sake.
(a) I write unto you, fathers, be
cause ye know Him that is from the
beginning.
(j3) I write unto you, young men,
because

" Tpdcpo) viulv', TeKvia,
ye have overcome the evil
one.
(2) I have written (I wrote) unto
you, little ones (naibla), because
ye know the Father.
(a) I have written (I wrote) unto
you, fathers, because
ye know Him that is from
the beginning.
(/3) I have written (I wrote) unto
you, young men, because
ye are strong and the tcord
of God abideth in you and
ye have overcome the evil
one.
The common title of address is
different in the two cases (i) little
children; (2) little ones. And in
correspondence with this the aspect
of the common ground of addressing
those who are thus designated is also
different (i) because your sins are
forgiven for his name's sake; (2)
because ye know tlie Father. Tlie
special ground of addressing 'the
fathers ' is the same in each case :
that of addressing 'the young men' is
not changed in the second case but
more fully developed.
The causes- of these variations will
appear as we examine the text. •
Augustine, like many others, sup
poses that three classes of readers are
addressed. On this assumption he
characterises them vigorously :
Filii sunt, patres sunt, juvenes sunt,
Fifii quia nascuntur : patres quia
principium agnoscunt : juvenes, quare?
Quia vicistis malignum. In filiis
nativitas, in patribus antiquitas, in
juvenibus fortitude.
13. ypd^a] I write. Compare P.I,
and conia-ast i. 4 (we write). For the
present tense compare Gal. i. 20 ;
I Cor. xiv. 37 ; 2 Cor. i. 13; i Tim.
ui. 14.
rexvia] filioli V., little children.
Comp. V, I my little children. The
simple title occurs again v. 28 (iii. 7),

5f

THE FIRST EPISTLE OF ST JOHN.

[II. 12

OTl dcbeitiVTai vfjuv al dfxapTtai cia

TO

bvo/Jia

avTOV

iv. 4, V. 21. The word which ex
presses fellowship of nature is con
nected with that which is the sign of
it, the forgiveness of sins. Comp.
John iii. 5. Both from the symmetry
of the structure {little children,
fathers, young men), and from the
general scope of the passage, it is
evident that the title (here as else
where) is addressed to all St John's
readers and not to a particular class
of children in age.
ort] quoniam V., quia Aug., he-
cause. There can be no doubt that
the particle is causal {because) and
not declarative (tha.t). St John does
not write to make known the privi
leges of Christians, but to enforce
the duties which follow from the en-"
joyinent of them.
acpeavrai v. al dp.] remittuntur
vobis peccata V., your sins are for
given, i.e. have been forgiven. The
present of the Latin is misleading
though the past forgiveness of sin
carries with ib the constant applica
tion of the grace to which it was due:
John xiii. 10. In parallel narra
tives, it may be added, d(p'ievTai is
used by St Matthew (ix. 2, 5) and St
Mark (ii. 5, 9), and d(peavTai by St
Luke (v. 20, 23). In Luke vii. 47 f
aipeavrai is practically undisturbed.
The reading in John xx. 23 is some
what doubtful {d(peavrai, d(plovrai).
The proclamation of the forgiveness
of sins was the message of the Gospel :
Luke xxiv. 47; Acts xiii. 38. This
includes potentially the fulfilment of
man's destiny as man. Comp. i. 9 note.
For Christ's sake the Father (p. 14) for
gives those who are united with Him.
Std TO dvopa avrov] propter nomen
ejus v., per n. e. Aug., for his name's
sake. There is no direct antecedent ;
but from v. 6 the thought of Christ as
the perfect exemplar of divine love
has been present to the mind of the
apostle ; and the pronoun clearly re
fers to Him. Forgiveness is granted

to men because Christ is indeed what
He is revealed to be. It is of course
assumed that Christians acknowledge
Him as being what He is (Matt, xxvin.
19)- Redemption is referred to Christ as
He has been made known, both in
respect of the fact that that revelation
contains the force through which as
tiie means (Std gen) and the ground
for the sake of which as the cause
(Std ace) it is accomplished. See c. iv.
9 Cqa-apev St' adroC ; John vi. 57 f?/o-et
St' e'pe'. The latter constraction is
very rare. Comp. John xv. 3 Kadapoi
ia-re Sid rdv Xdyov ; ApOC. xii. 1 1 e'tt-
Kqa-av Std rd at;ixa rov dpvtou.
For Std rd d'vopa see Matt. x. 22,
xxiv. 9 and parallels; John xv. 21;
Apoc. ii. 3.
8m tov dvoparos Acts iv. 30, X. 43 ;
I Cor. i, 10.
In two other places of the Epistle
'the name' of Christ is mentioned as
the object of faith in different aspects.
The commandment of God is that we
believe the name {moreveiv rm dv.) of
His Son Jesus Christ (iii. 23), that
is, that we accept the revelation con
veyed in that full title as true. And
again those who believe in the name
(jrto-revetv ets rd ov.) of the Son of
God (v. 13), who cast themselves
wholly upon the revelation, are as
sured of the possession of life eternal
(comp. John i. 12 note). With these
passages must be compared John xx.
31, where St John says that the ob
ject of his Gospel was that his readers
may believe that Jesus is ihe Christ,
the Son of God, and believing may
have life in His name {iv rdj dv.), in
fellowship with Him as He has thus
been made known.
The pregnant use of 'the name' as
summing up that which is made known
of Christ, explains how it came to bo
used as equivalent to 'the faith': 3
John 7 vjrep rov ovoparos i^rjXdav.
See Additional Note on ifi. 23.

n. .3]

THE FIRST EPISTLE OF ST JOHN.

59

^^ypacpw vfxiv, iraTepe-s, oti eyvwKaTe tov dir dp^rj's-
ypdcpco vfxiv, veavioKOi, oti veviK^KaTe tov Trovrjpov.

13 rb novripov X.

13. Believers, who are one in the
possession of the gift of forgiveness,
are distinguished by the circum
stances of life. Differences of ex
perience correspond generally to dif
ferences of age. Mature Christians, in
a society like that which St John ad
dressed, would be ' fathers ' in yeara.
The difference of 'fathers' and ' young
men' answers to that of the 'thinkers,
and the soldiers in the Christian
army,' to the two main applications of
the Faith. It is a spring of wisdom ;
and it is also a spring of strength. In
the natural sequence action is the
way to that knowledge through which
wisdom comes. Christian wisdom is
not speculative but first the fruit of
work and then the principle of work.
The characteristic of 'fathers' is
knowledge, the fruit of experience
(iyvaKare) : that of ' young men,'
victory, the prize of strength, St
John bases his appeal to each class on
thab which bhey had severally gained,
jrare'pes] The word, fike 3K, Abba,
pater, papa, is used naburally of those
who stand in a position of responsible
aubhoriby. Thus it is applied in the
O. T. to prophets (2 K. ii. 12; vi. 21 ;
xiii. 14), priests (Jud. xvii. 10; xviii.
19), teachers (Prov. i. 8). Comp. Matt.
xxiii. 9 ; (i Cor. iv. 15 ;) Acts vii. 2 ;
xxii. I. Here the natural character
istic of age is combined with that of
eminence in the Christian body.
on iyvaKare] quoniam (quia) cog-
novistis-Y., because ye know.... The
essence of wisdom lies in the recog
nition of the unity of purpose which
runs through the whole development
of being, and of that unity of life
which exists in all. This truth is
brought home through tho deeper
understanding of the age-long reve

lation of God consummated in the
Incarnation and interpreted by the
Spirit. For the idea of knowledge see v. 3
note. God can be known only in His
Son. The knowledge here spoken of
is that which is the result of the past
still abiding (iyvaKare) and not that
which marked a crisis in growth
(eyvwre) Or which is Still in continuous
advance (ytvwo-Kere).
rdv djr' dpxqs] eum qui ab initio
est v., (a principio Aug.), Him that
is from the beginning, the Word,
that is, brought near to us in the
Person of Christ Jesus. The title
sums up shortly what is expressed
in its successive stages in John i.
I — 14, the Word through Whom all
things were made, and in Whom all
things consist. Who, as Life, was
the Light of men. Who was ever
coming into the world which He
made. Who became Flesh. The word
of life (c. i. i) is the record of the
revelation of Him that is from the
beginning. The whole course of
history is, when rightly understood,
the manifestation of one will. To
know this in Christ is the prerogative
of a 'father,' and the knowledge is
the opportunity for the completest
life. veavio-Kot] adulescentes V., juvenes
Aug., young men in the full vigour of
opening life. Comp. Matt. xix. 20;
Luke vn. 14.
veviKijKare] have op^rcowie,not 'over
came' simply (c. v. 5 )) vUq q viK-qa-a-
oa). The past remains effective. The
image, based on John xvi. 33, is cha
racteristic of the Apocalypse (ii. 7 ff.,
xii. II, xxi. 7) and of this Epistle:
V. 14, iv. 4, V. 4 f
rdv novqpov] malignum Y., the
evil one, v. 14, iii. 12, v. i8 f ; John

6o

THE FIRST EPISTLE OF ST JOHN".

[II. 14

^^'eypayj/^a vifiv, TraiZia, oti eyvwKaTe tov iraTepa'
eypayp-a vfxiv, iraTepe^, oti eyvwKaTe tov dir dp^fj^'
14 iypa-ij/a v. ir. XABC the me syrr: ypdipa u. jr. S". rd an apxrjs B.

xvfi. 15 ; Matt. vi. 13, xifi. 19, 38 (v.
37j 39)- The personal aspect of the
Christian conflict on its spiritual side
is naturally brought out now. Dark
ness has its prince: John xii. 31, xiv.
30, xvi. II. It is assumed that a con
flict is inevitable unless men passi-vely
yield to the power of evil (c. v. 19).
Comp. Eph. ii. 2, vi. 12. The abrupt
ness with which the idea of ' the evil
one' is introduced shews that it was
familiar. See Additional Note,
14. At the close of p. 13 there is a
pause in thought if not a break in the
composition of the letter. Looking
baCk on the record of his purpose the
apostle appears to resume the thread
of his argument: 'I write, yea I have
written, because you have had ex
perience of the Faith.'
14. naib'id\infantesY.,pueri Aug.,
little ones. This- title, little ones, whieh
like reKvi'a is applied to the whole
Christian body, differs from little
children by emphasising the idea of
subordination and not that of kins-
manship. St John speaks not as shar
ing the nature of those to whom he
writes, but as placed in a position of
authority over them. Comp. p. 18
(John xxi. 5).
In correspondence with this dif
ference in the address St John gives
a different reason for his writing :
because ye know the Father.
The sense of au immediate personal
relationship to God (comp. John xiv. 7)
gives stability to all the gradations of
human authority. In this respect
' knowing the Father ' is different from
' knowing Him that is from the
beginning.' The former involves a
direct spiritual connexion : the latter
involves besides an intellectual appre
hension of the divine 'plan.' The
knowledge ' of the Father ' is that

of present love and submission : the
knowledge of Him ' that is from the
beginning' is sympathy with the
Divine Thought which is fulfilled in
all time.
At the same time the two titles
'little children,' 'little ones,' indi
cate a twofold spiritual position. As
' little children ' we are all bound one
to another by the bond of natural
affection : as ' little ones ' we aU re
cognise our equal feebleness in the
presence of the One Father. It may
be added that the relation of the
readers of the letter to the Apostle
really determined their relation to
God (c. i. 3).
There is a difference in the general
ground for writing (p. 12 because your
sins are forgiven..., v. 14 because ye
know the Father), but in writing to
' the fathers ' specially there is no
change, no development, in St John's
language. The knowledge of Christ
as the Word, active from the begin
ning of Creation, includes all that we
can know. At the same time this
knowledge is regarded in two dif
ferent aspects corresponding to the
two general ideas of forgiveness and
Fatherhood (pp. 12, 14) ; even as the
Incarnation satisfies man's need of
redemption and his need of consum
mation. In writing to ' the young men ' St
John makes no change in his reason
{because ye have overcome the evil one)
but he develops what he has said.
He adds the twofold permanent
ground of the Christian's victory to
the assertion of the fact which he
made before. The young soldier is
' strong' {J.a-xvp6s comp. Eph. vi. 10;
Matt. xfi. 29) as having the personal
qualifications for his work ; and ' the
word of God abideth in him,' so

11.-15]

THE FIRST EPISTLE OF ST JOHN.

6l

eypayf/^a vfxiv, veaviOKOi, oti lo)(ypoL eoTe Kal 6 Xoyo^
[rod 6eov~^ ev v/uiiv fxevei Kal veviKt^KUTe tov irovripov.
^^ Mil dyaTraTe tov Koo/aov /nfj^e Ta ev t(S koo/ulu). eav
140 xdyos TOU GeoC KAC vg syrr ; - rou Geou B the.

that he is in living contact with the
source of life. The natural endowment
of energetic vigour is consecrated to
a divine end by a divine voice.
d Xdyos... pevet...] the Word.. .abid
eth. . . Comp. pp. 24, 27 ; John xv. 7
(p. 3). The converse thought occurs
John viii. 31. Comp. i. 10 note.
2 . The appeal (15 — 17).
In the preceding verses St John has
set forth the privileges of Christians
both generaUy in their sense of for
giveness and of a Divine Fatherhood,
and specially in the far-reaching wis
dom of the old, and the victorious
strength of the young : he now goes
on to enforce the consequence which
is made possible. A great ' love not '
follows on the command to love.
The structure of the passage is
simple and regular. The prohibition
.(15 a) is followed by a view of its over
whelming necessity. The love of the
world is incompatible with the love of
the Father (1 5 b), for the .objects of
love determine its character (16). And
further : there is between them the
contrast of time and eternity, of
transition and abiding (17),
15, pq d-yajrdre] Nolite diligereY .,
Love not. 'The command is not given
to any particular class (as to the
young) but to aU. That which man
may not do, being what he is, God
can do, John iii. 16 {qydnqa-ev rbv
Koa-pov). God looks through the sur
face of things by which man is misled
to the very being which He created.
rdv Koa-pov] mundum Y., the world,
the order of finite being regarded as
apart from God. The Roman empire
with its idolabry of bhe Emperor as bhe
representative of the Sbabe, presented

the idea in a concrete and impressive
form. The system as an organised whole
(Koa-pos) is in other places considered
as the dominant form of life, the age
(d aldv OVTOS, d vvv aicdv). Comp. Rom.
xii. 2 ; 2 Tim. iv. 2.
For the use of Koopos see John i.
10 note.
With ' the world ' are joined ' the
things in the world,' all, that is, which
finds its proper sphere and fulfilment
in a finite order and without God.
'To be in the world' is the opposite
bo 'being in God.' The question is
nob of bhe presenb necessary limita
tions of thought and action but of
their aim and object. Whatever is
treated as complete without reference
to God is so far a rival to God. This
thought is brought oub in the words
which follow.
Augustine iUustrates the idea in
respect of the love of nature : Non te
prohibet Deus amare ista sed non
difigere ad beatitudinem, sed ad hoc
probare et laudare ut ames creatorem.
Quemadmodum  si spensus faceret
sponsse suae annulum et ilia acceptum
annulum plus diligeret quam sponsum
qui illi fecerit annulum; nonne in ipso
dono sponsi anima adultera deprehen-
deretur quamvis hoc amaret quod
dedit sponsus ?
e'dvrts-..] There can be but one
supreme object of moral devotion. All
secondary objects will be referred to
this. The love of the finite as an
absolute object necessarily excludes
the love of the Creator {the Father).
Comp. Rom. i. 25 ; James iv. 4 (ij
^tXi'a rqv Koopov). Unum COr duos
tarn sibi adversaries amores non capit :
Matt. vi. 24 (Bede, ad loc).

62

THE FIRST EPISTLE OF ST JOHN.

[IL t6

T^s ayawa tov koo/ulov, ovk eoTiv r] ayairr] tov TraTpa
ev avTM' '*6t£ Trdv to ev too koo/jlw, iq eiridvpLia t^s
151; dyajrij rou jrorpds XBvg syrr the me : q dy. rov Qeov AC.

Here as elsewhere St John places
the contrast before his readers in its
ultimate essential form, as of fight
and darkness, love and hatred. He
assumes that there cannot be a vacu
um in the soul. So Augustine writes :
Noli difigere mundum. Exclude ma
lum amorem mundi ut implearis
amore Dei. Vas es sed adhuc plenus
es ; funde quod habes ub accipias
quod non habes.
It will be observed also that he
speaks here of the love of the Father
and not of the love of God (c. ii. 5 note).
The phrase is unique (comp. Col. i.
12 f), and suggests as the object of
man's love God as He has been
pleased to bring Himself within the
range of man's knowledge (John xiv.
9 ; comp. c. i. 2 note). Thus it ex
presses primarily the love of 'the
children ' of God to God ; but this
love answers to and springs out of the
love shewn to them by ' the Father '
whom ' they know ' (p. 14).
By the ' love of the world, and of the
things in the world ' the sense of the
personal relationship to God is lost,
and not merely the sense of a divine
presence. Of the man who is swayed
by such a passion it must be said that
love of the Father is not in him as
an animating, inspiring power (c. i.
10). This phrase expresses more than
' he loveth not God' or ' he loveth nob
the Father.' That form of expres
sion would describe a simple fact : this
presents the fact as a ruling principle.
The exacb order of bhe Greek is
remarkable : ' there exists not, what
ever he may say, the love of the
Father in him.' Comp. c. i. 5; v. 16 f;
.John V. 45 ; vi. 45 ; vii. 28; vui. 44,
50, 54; ix. 16; X. 12, 34; xiii. 10, 16.
The thought finds a striking expres
sion under the imagery of St John in

a fragment of Phfio quoted by John
of Damascus (Par all. Sacra a, Tit.
xxx. p. 370) : dpqxavov crvvvnapxeiv
rqv npbs Koopov dydnqv rfj npos rov
deov dydnq, ds dpqxavov avvvnapxeiv
dXX?;'Xots (pds Kal okotos.
16. ort...] because... In moral
and spiritual things there is a law of
equifibrium. Nothing rises higher
than its source. The desire of things
earthly as ends in themselves comes
from the world and is bounded by the
world. It is therefore incompatible
with the love of the Father.
The point of sight from which ' all
that is in the world ' is regarded here
is more distinctly defined than in v.
15. In themselves all finite objects,
' the things that are in the world,' are
' of the Father.' It is the false view
of them which makes them idols.
Hence St John defines ' that which is
in the world,' thab which, as now re
garded, finds ibs consummabion ' in the
world,' from the human side. The
feeling which misuses the object de
termines and shews by its misuse
what there is defective in the object
which gives occasion to the wrong
doing. This general aspect of bhe question
determines the exact form of lan
guage. St John wribes jtSv rd ev r. k.
and nob jrdvra rd e'v r. k. He looks at
'all' in its unity in relation to the
feeling man. Comp. c. v. 4 ; Eph. v.
13 (jrdvra, jrSv). The world as such
has nothing more to offer than what
is summed up in the three typical
phrases by which jrdv is defined. This
thought has been made wrongly the
main thought of the sentence by the
Latin versions : omne quod in mundo
est concupiscentia (desideriam) car
nis est et....
The three false tendencies which

IL 1 6]

THE FIRST EPISTLE OF ST JOHN,

63

oapKos Kal t) eiridvixia twv oCpdaX/uiwv Kal ri dXa^ovia

St John marks cover the whole
ground of ' woridliness,' of the temp-,
tation to set up the creature as an
end. They offer typical tests of man's
real state as to himself, as to things
external, and (specially) as to his fel
low-men. Or, if we follow the division
suggested by the words (inidvpla, im-
dvp'ia, dXa^ovld), they indicate prevail
ing false views in regard to want and
to possession. We desire wrongly
and we glory wrongly in what we
have. The ' wants ' which man feels can
be divided into two great classes.
Some things he desires to appropriate
personally : some things he desires to
enjoy without appropriation. The
desire of the flesh embraces the one
class (e.g. gratification of appetites) ;
the desire of the eyes the other {e.g.
pursuit of art as an end).
The wrong use of possession fies in
the empty and ostentatious assertion
of advantages which are placed in a
wrong light. A superiority is asserted
on external grounds which cannot be
justified in the face of the true issues
of life. The dXd^av is in this case
' one who liiys claim to blessings
which are not truly his for the sake
of renown' (comp. Theophr. Char.
§ 23; [Plat.] Def. p. 416 dXafoveia
e^ts npoo-noiqnxq dyadov q dyaddv rdv
P7 vnupxbvrav.
The three tendencies naturaUy re-
caU the three Temptations of the
Lord, with which they have obvious
points of contact. The first Tempta
tion corresponds to the flrst and most
elementary form of imdvpia rqs oap-
Kos, the desire of the simplest support
of natural life, ' A divine word is
sovereign over this : the means which
God uses are not limited to one
form (Luke iv. 4). The offer of the
kingdoms of the civilized world (r^s
oiKovpevqs) and their glory, which is
placed second in St Luke's order,
seems to answer in the loftiest shape

to inidvpla rmv dipdaXpdv, the power
of commanding all that is fairest and
mosb attractive in the world. Here
also Scripture shews thab no aim how
ever true and noble can be allowed bo
trench on the absolute homage due
to God (Luke iv. 8). And again the
call to claim an open manifestation of
God's protecting power touches the
root of dXafovia rov /3iov, in which
endowments and gifts are used arbi
trarily for personal ostentation. Such
use is a tempting of God from Whom
man dares to isolate himself (Luke
iv. 12).
Ithas been felt noless natural tolook
for some correspondence between the
threefold worldly tendencies of St John
and the three master vices which oc
cupy a prominent place in ancient and
mediaeval ethics, (piXqSovia, nXeove^la,
(ptXoSo^ia, voluptas, avaritia, superbia.
The correspondence is so far real,
though not direct, that the germs of
these special vices lie in the feelings
which St John characterises. Comp.
Just. M. Dial. 82, p. 308 D Std Seds
ovi* [Ezech. iii. 17 ff-] koI qpels o-nov-
dd^opev optXelv Kara rds yparpas, oi 8ia
(piXoxpqparlav q (piXoSo^lav q (piXqSo-
v'lav iv oihevl yap roirav iXe^ai qpas
ovras divaral ris.
The enumeration does not include
spiritual sins. These are not, under
bhe presenb aspect, ' of the world ' or
'in the world,' St John has dwelt
before on the relation of man to man
— love and hatred; and he dwells
afterwards on the relation of man to
true opinion. Here he is considering
the relation of man to the Koa-pos as
an external system which has lost its
true character : Rom. viii. 19 f.
7; inidvpla Trjs oapKos] concupiscen
tia (desiderium Aug.) carnis Y.,
the desire of the flesh, the desire of
which the flesh is the seat. The geni
tive with inidvpla is in the N. T.
characteristically subjective (John viii.
44; Rom. i. 24; Apoc. xvfii. 14).

64 THE FIRST EPISTLE OF ST JOHN. [II. i6
TOV jS'iou, OVK eoTiv eK TOV TraTpos, dXXa eK tov koo-

Comp. Gal. v. i6, 24; Eph. ii. 3 ; i
Pet. ii. 1 1 (at (rapKiKol inidvpiai), Rom.
xiii. 14 ; I Pet. iv. 2 (dvdpdnav imdv-
p'ldis) ; Tit. it 1 2 (at KocrpiKal inidv
piai). Under this category are included
all desires which involve the appro
priation of the object to which they
are directed. By the separate men
tion of 01 dipdaXpol the sense of d-dp^
is proportionately limited.
In St John generally o-dp| is used
to express humanity under the present
conditions of life (c. iv. 2 ; 2 John 7 ;
John i. 14; vi. 51 — 55: xvii. 2). Once
the deXqpa o-apKos is set by the side of
deXqpa dvSpds as distinct from it (John
i. 13) ; twice odp^ is opposed to nvevpa
(.John iii. 6 ; vi. 63) ; and once Kara
rqv odpKa is used to describe a judg
ment which is external, superficial,
destitute of moral insight (John vii.
15). The desire of the odp^ as (rdp^
is necessarily for that which is like
itself It cannot include any spiritual
element. Compare Additional Note on iii. 19.
q inid. rmv 6(p6.] concupiscentia
(desiderium Aug.) oculorum, Y., the
desire of the eyes, the desire of which
the eyes are the organ: not the
pleasure of the miser only or charac
teristically (Bccles. iv. 8 ; V. 11), but
all personal vicious indulgence repre
sented by seeing. The desire of ap
propriation enters into ' the desire of
the flesh': the 'desire of the eyes' is
satisfied by enjoyment which comes
under the general form of contem
plation. So far it is true that in
the former the thought of physical
pleasures is dominant, as the object
of desire, while in the latter forms
of mental ('psychical') pleasure find
place. The 'eyes' are the typical
example of the organs to which art
ministers. Augustine gives a singular illustra
tion of what he holds to be 'the
desire of the eyes,' which is worth

quoting as giving a vivid trait in the
Christian feeling of his time: Ali
quando tentat etiam [curiositas] ser
vos Dei, ut velint quasi miraculum
facere: tentare ubrum exaudiat illos
Deus in miraculis. Curiositas est ;
hoc est desiderium oculorum ; non
est a patre.
q dXa^. rov /3iov] superbia vitce Y.,
ambitio sceculi Aug. (other Latin au
thorities give jactantia hujus ' vitce,
titcB humance), the vain glory of life,
the vain glory which springs oub of
and belongs bo our visible earbhly
life. The genibive is subj. as in bhe
two other cases. The dXd^av (comp.
Rom. i. 30; 2 Tim. iii. 2) is closely
connected wibh bhe vnepq(pavos ; bub
his vice centres in self and is con
summated in his absolute self-exalta
tion, while the vneprjcpavos shews his
character by his overweening treat
ment of others. The dXd^av sins most
against truth : the vnepq<pavos sins
most against love. 'AXafdveta (-I'a)
may be referred to a false view of
what things are in themselves, empty
and unstable : vnepq(pdvta to a false
view of what our relations to other
persons are. Comp. Mk. vii. 22 ;
Luke i. 51 ; James iv. 6; i Pet. v. 5.
See also Wisd. v. 8 ; xvii. 7 ; 2 Mace.
ix. 8, IV. 6; Prov. xxv. 6.
Such ' vain glory,' such a false view
of the value of our possessions, belongs
to fife (d /3ios) in its present concrete
manifestation and not to life in its
essential principle (q ^aq). Comp.
Luke vfii. 14 (TjSovai rov /Si'ov) ; I Tim.
ii. 2 ((3i'ov Sidyetv) ; 2 Tim. ii. 4 (rats
rov ^lov npaypareiais) ; (in 1 Pet. iv. 3
TOV 0iou is an addition, but 0i(5o-ai oc
curs in p. 2). Hence d /Si'os is used
for 'the means of life': Mk. xii. 44;
Luke [viii. 43], xv. 12, 30; c. iii. 17.
Compare also piaois, Acts xxvi. 4 ;
and fiiariKos, Luke xxi. 34 ; i Cor. vL
,3f- These characteristic feeUngs of want
and of wealth, the desire of the flesh

IL 17]

THE FIRST EPISTLE OF ST JOHN.

65

/xoy eoTLV ^''Kal 6 koo/jlos irapdyeTai Kal i] eTriBvfJLia
\_avT0v'\, 6 he ttoicov to deXtj/uLa tov 6eov fxevei ek tov
alwva. 17^ ^jri9, airov : - airov A, Many Latin authorities and (iu sense) the The
baic version add : q-uomodo (sicut et) deus (ipse) manet in aiternum.

and the desire of the eyes, and the
vain glory of life, are said to be,
as man now is naturally, of the
world (c, iv. 5 note ; John xv, 19 ;
xvii, 14, 16 ; xviii. 36). The decla
ration marks the false position into
which man has come. In his original
constitution the desire was good, be
cause it was directed consciously to
wards the fulfilment of his office in
regard to the whole order and to God :
the exultation was good, because it
was an acknowledgment of divine
bounty. Now the desire is suggested
by the creature and not by the Crea
tor, by the object separated from the
Living Author of aU, not by the Living
Author to whom the child should
look (e'K TOV irarpos not simply e'K rov
deov). Thus each typical false ten
dency is the corruption of a noble
instinct, the longing for support and
for beauty, the joy of thankfulness.
The phrase etvat ix (v. 21 ; iii, 19 ;
iv. 5) to be of is characteristic of St
John expressing derivation and de
pendence. Compare John iii, 31 note;
and Additional Note ou iii. i.
17. This clause contains a second
ground for tho prohibition in v. 15,
Not only is the love of the world irre-
concUeable with the love of the Fa
ther ; but also, yet further, the fate
of the world is included in its essen
tial character. The world— the ex
ternal system which occupied the
place of God — was already when St
John wrote in the act of dissolution
and vanishing.
The words can also be taken as a
second proof of the antagonism of the
love of the Father and of the love of
the world, so far as these are at va
riance in their issue no less than in
W,

their source. But this connexion
appears to be less natural than the
other. jrapdyerat] is passing away : see
V. 8. The word describes not the
general character of the world as
transitory but its actual condition in
the face of the church, ' the Kingdom
of God.' The whole sum of finite
things, regarded in itself as complete,
is (as ib were) a screen which hides
the presence of God. By the declara
tion of the Truth this was in St John's
time beginning to be removed. Com
pare p. 8 ; I Cor. vii. 3 r ; and contrast
the ideal view from the divine side :
rd dpxala napqXdev, iSov yiyovev Kaivd
(2 Cor. V. 17).
7) inidvpla au'rou] concupiscentia
{desideria Aug.) ejus Y., the desire
thereof, the desire which belongs to
it and which it stimulates. Comp.
Tit. ii, 12 al KoopiKal inidvplai. The
gen. is subjective as in v. 16, though
it is true that the desire which the
world fosters is in turn directed to
the world as its object. A verb cor
responding to jrapdyerat must be sup
plied. The world which is the source
and the object of the desire is shewn
to be by itself unsubstantial and evan
escent. The desire therefore is shewn
in its utter vanity (Karapyetrai). But
the desire remains as an aching void.
The contrast to this ' desire ' which
is earth-bom and empty is ' the will
of God.' That alone is permanent of
which this wiU is the ground.
d Se jrot(3v...ne'vei...] qui autem
facit (fecerit Aug.) V., but he that
doeth.. .abideth.. . While the fabric of
'the world' is being removed the
Christian suffers no disturbance. The
present in this sense is eternal. When
5

66

THE FIRST EPISTLE OF ST JOHN,

[II- 17

all else changes the obedience of love
conbinues unchanged. This abides
in bhe new order to which indeed it
properly belongs. The contrast to
the world converted inbo an idol is
nob God, bub bhe believer who in
acbion sbrives bo do God's will. Hence
Sb John does nob say ' he that loveth
God,' which mighb have been sug
gested by V. 15, but he that doeth the
will of God abideth for ever.
Compare John iv. 34; vi. 38; vu.
17 ; ix. 31-
The will of God expresses the true
end of all things, and is opposed to
'the desire' which springs from a
finite source as its ultimate origin.
At the same time ' the will of God '
includes the right use of all natural
powers, faculties, instincts, which in
their essential nature answer to it :
Apoc. iv. II. Compare i Thess. iv. 3.
In speaking of the divine will St
John says ' the will of God ' and not
'the wiU of the Father' as might
seem to be suggested by p. 16. Stress
is laid upon the divine majesty rather
than upon the divine love. ' The will
of the Father' is found only in St
Matthew (vi. 10 'our Father, vii. 21 ;
xii. 50 my Father; comp. xviii. 14;
xxvi. 42). The will of our God and
Father occurs Gal. i. 4 (comp. Eph.
i. 5, 9, 11). Tlie will of God is not
unfrequent: I Pet. ii. 15 ; iii. 17 ; iv.
19; Rom. i. 10; xii. 2 ; Heb. x. 36.
In the Gospel of St John the phrase
which is always used by the Lord is
the will of Him that sent me: iv. 34 ;
V. 30; vi. 38 ff. (vii. 17).
pevet ets -r. at.] abideth for ever.
Comp. John viii. 35 ; xii. 34 ; 2 Cor.
ix. 9 (lxx) ; I Pet. i. 25 (lxx). The
absolute use of peveiv is not unfre
quent : John XV. 16 ; i Pet. i. 23 ;
Heb. X. 34.
ets rdv aldva] in ceternum Y. This
is the only form in which aldv occurs
in the Epistles (here and 2 John 2)
and Gospel (12 times) of St John,
except the correlative eK roC aiwvos
(John ix. 32). The phrase occurs in

dependently of the LXX (i Pet. i. 25 ;
2 Cor. ix. 9 ; Hebr. v, 6 ; vi, 20 ; vii,
17 ff.) only (with negative) in Matth.
xxi. 19 II Mk. xi. 14 ; Mk. ML 29 ; i
Cor. viii. 13 (Jude 13 ets aldva). [i Pet.
i. 23, and 2 Pet. ii. 17; are false read
ings.] It is very common in the lxx. as
the rendering of Q'7\vnh)v),ub)V IV.
The thought contained in the words
here is given by the addition which is
found in Thdi. and Old Lat. ' as God
also abideth for ever' (sicut et ipse
manet in ceternum). Augustine reads
the addition and remarks on the
whole passage : Voluit te amor
mundi, tene Christum. Propter te
factus est temporalis ut tu fias seter-
nus; quia et ille sic factus est tempor
alis ut maneret aeternus.
And again : Terram difigis, terra
eris. Deum difigis : quid dicam, Deus
eris ? Non audeo dicere ex me :
scripturas audiamus Ego dioei,dii estis
et filii altissimi omnes.
B. The conflict op Truth and
Falsehood without and within
(ii. 18— iv 6).
The broad contrast which has been
drawn in the last secbion bebween
things temporal and eternal, between
the world and the Church, leads to
the central subject of the Epistle, the
great conflict of fife, which is treated
of in fi. i8— iv. 6. In this the hostile
power is seen to arise from within
the Christian society. The world has
found expression in an an ti- Christian
system which lays claim to spiritual
endowment and authority. False
prophetic power (Apoc. xifi. i ff.)
takes its place by the side of the
imperial power (Apoc. xii. i ff.). These
false teachers, this 'spirit of anti
christ,' are ' of the world ' (iv. 4 f ).
Characteristic marks of this conflict
appear throughout : avrlxpiaros ii. 18,
20; TO nvevpa tov dvrtp^pt'oTov iv. 3 ;
\j/^ev8onpo(pqrai iv. I ; ot jrXavtdvres ii!
26, comp. iii. 7 ; rd nveipa rqs jrXdv))s
iv. 6. And underneath the false spi-

IL 1 8] THE FIRST EPISTLE OF ST JOHN, 67
riaihia, ioxaTt] wpa eoTiv, Kal Kadcos ¦nKOVO'aTe

ritual teaching lies 'the hatred' of
the world: ifi. 13. The question is
no longer of false opinion or vicious
practice within the Church, but of
temptations to yield allegiance to a
rival power.
The view which St John gives of
the Christian conflict falls into four
sections :
I, The Revelation op Falsehood
AND Truth (fi. 18 — 29),
IL The Children op God and the
CHILDREN OP THB DEVIL (ifi. I — 12).
III. Brotherhood in Christ and
the hatred op the world (ifi. 13 —
24). IV. The Riv.iL spirits op Truth
AND Error (iv. i — 6).
Step by step the strength of the
Christian is shewn in his firm hold
upon the Truth, in the consciousness
and the character of Sonship, in the
activity of Love, in the power of
Spiritual Discernment. So the con
flict passes to victory.
I. The EEVEL.4.TI0N of Falsehood
AND Truth (ii. 18—21).
This section is separable into
three parts :
I, Antichrists and Christians (18
-21). 2. The essence and the power of
the Truth (22 — 25).
3. Abiding in the Truth (26 — 29).
The progress of thought is simple.
The fact of apostasy from the Chris
tian body is recognised as a character
istic of the crisis. This fact serves to
remind Christians of the gift which
they have received for the discern
ment of the Truth, The essence of
the Truth lies in the acknowledgment
of the Messiahship of Jesus. The
confession of the Son gives fellowship
with the Father ; issuing in the life
eternal. This knowledge of God then
Christians have to keep firmly, that
they mayface their Lord at His appear

ance. And true knowledge has the
seal of righteousness, likeness to God,
the mark of divine sonship.
I, Antichrists and Christians (18
—21), The nece.ssity of conflict which has
been laid down on general grounds in
vv. 15 — 17 is enforced by the special
circumstances of the age. It is ' a last
hour,' and as such marked by divisions,
errors, temptations in the Christian
society itself (18, 19). At the same
time, as answering to this special
peril. Christians have a gift of spirit
ual discernment which ib is their pri
vilege to use as a decisive criterion
of error (20, 21).
18. IlatSia] Filioli (Pueri) Y.,
My little ones. See p. 14. The apostle
addresses his readers with the au
thority of age and experience, and
nob as dwelling on bhe bhoughb of
spiribual kinship (reKvt'a).
In the sentence which precedes he
had spoken of ' bhe world ' as ' passing
away.' He now poinbs oub the decisive
sign of the coming change in the con
dition of the Christian society. Ibis 'a
lasb hour.'
, The coucepbion of ' a last time,' ' a
last season,' the 'last days,' rests upon
the 0. T., in which the phrase JT'inx
?''PJO is used for the distant future,
on which the prophet's eye is fixed.
Thus in Gen. xlix. i ; Num. xxiv. 14
(e'jr' ia-)(drav [-rov] rdv qpepdv) it
points to the time when Israel had
entered upon the possession of Ca
naan, the first sbage in bhe fulfilmenb
of the divine promise. In Is. ii. 2 ;
Mic. iv. I ; Hos. iii. 5 ; Jerem. xxiii.
20 ; xxx. 24 ; xlviii. 47 ; xlix. 39, it
describes the time when Zion shall
be restored and the people shall fear
and obey the Lord. In Ezek. xxxviii.
16 it regards some particular season
of signal deliverance. Thus the phrase
in its biblical sense includes in part
the notion of ' the age to come ' and
the immediate preparation for it.
5—2

68 THE FIRST EPISTLE OF ST JOHN. [IL i8
OTl ' AvTixpio'TO's epx^Tai, Kal vvv avTi-XpiOTOi ttoXXoi
1 8 Srt 'Avr.: -ort A, 'Avrlxpi(rros i<*BC : d avrlxpiaros H'A.

In post-biblical times 'the age to
come ' was sharply distinguished from
the period of trial by which it was to
be ushered in ; and ' the latter days '
came to be regarded as a season of
conflict and suffering through which
the divine victory should be accom
plished. This appears to be the ruling
idea of the phrase in the N.T. : Acts
ii. 17 e'v rats e'o-^. qp- (Joel iii. i, e'o--
xdrais being an explanatory gloss);
James v. 3 e'v iox- qp- ; i Pet. i. 20
ejr' ioxarav rdv xpbvav.
But in this interpretation the suc
cessive partial dawnings of 'the age
to come ' give a different force to the
words ' the last days ' which usher in
the age according to the context in
which they occur. In one sense 'the
age to come ' dated from Pentecost; in
another from the destruction of Jeru
salem ; in another it was still the ob
ject of hope. So also ' the last days '
are found in each of the seasons of
fierce trial which precede the several
comings of Christ. The age in which
we live is, under one aspect, ' the last
days,' and in another it is ' ihe age to
come,' which was prepared by the
travail-pains of the old order. As
we look forward a season of sore dis
tress separates us from that which is
still to be revealed (2 Tim. ifi. i ; 2
Pet. iii. 3; Jude 18; i Pet. i. 5,
contrast v. 20) : as we look back we
have entered on an inheritance now
though struggles of ' a last time.'
But whfie the great counsel of God
goes forward to fulfilment the date of
the consummation is not revealed :
Acts i. 7 ; Matt. xxiv. 36.
The calculation which Severus (Cra
mer, Cat. in loc) makes is interesting
in the face of our present knowledge
of the world's history : jrevraKio-xtXt'cBv
iviavrdv Trapahpapovrav e^ ov yiyovev
6 K6opos...Kal dno rqs Xpttrrov jrapov-
o-i'as ovn-ffl irenXqpapevav e^aKoa-'iav

qyovv enraKoiTiav q xtXi'mv e'rdji', hdpev
yap ovra, nds [oiii] (dele) e|<» Xdyov
(pavqa-erai rdv e^oKoa-lav irdv q xtXteov,
et rixoi, rds qpepas npos ras rdv nev-
raKioxiXlav rrape^era^opevas ioxdras
KoXelv ; '
In this passage the anarthrous
phrase ioxdrq dpa, novissima hara Y.,
seems to mark the general character
of the period and not its specific
relation to ' the end.' Ib was a period
of cribical change. The exacb phrase
is not found elsewhere in the N. T.
The use of ' hour ' recals that in the
Gospel : iv. 21, 23 ; v. 35, 38 ; xvi 2,
4, 25, 32. Compare ii. 4 ; vii. 30 ; vifi.
20 ; xii. 23, 27 ; xiii. i ; xvfi. i ; and
the idea of ' a last hour ' corresponds
with the characteristic phrase of St
John 'the last day' (vi. 39 f, 44, 54;
xi. 24 ; xii. 48). The deflniteness of
this latter phrase (q iox q.) justifies
the wider sense given to the former.
Comp, Ign. ad Ephes. c. 11. The
true reading in i Thess. v. 2 (e'o-;^. qp)
illustrates iox. ^po- here.
Kadds ijKovo-are] as ye heard in
general terms as part of the evangelic
message (Mk. xiii. 6 ff. ; Matt. xxiv. 5,
24), and in the teaching of apostles
(Acts XX, 30). Comp. I Tim. iv, i.
'These general predictions of false
Christs and false teachers were con
centrated in the thought of a typical
adversary : 2 Thess. ii. 3.
'Avrt'xpttrros] The term Antichrist
is peculiar to St John in the N. T. It
occurs again v. 22 ; iv. 3 and 2 John 7.
The absence of the article shews that
it had become current as a technical
(proper) name.
The word means far more than
simply 'an adversary of Christ.' As
far as the form is concerned it may
describe ' one who takes the place of
Christ' (dvri^ao-tXevs, dvnrapias, dvdv-
naros), or 'one who under the same
character opposes Christ' (dvriSiSd-

II, 1 8] THE FIRST EPISTLE OF ST JOHN, 69
yeyovao'iV bdev yivcdOKOfxev oti eo'x'^Tri wpa ioTiv.

a-KoKos, dvTKrrpandrqs). There is a
similar ambiguity in the word dvri-
(rrpdrqyos, which means both 'one
who occupies the place of arparqyds,
proprcetor,' and also 'an opposing
general.' It seems to be most conso
nant to the context to hold that 'Avri-
XpioTos here describes one who assum
ing the guise of Christ opposes Christ.
In this sense it embodies an important
truth. That hostility is really formid
able in which the adversary preserves
the semblance of the characteristic
excellence which he opposes (comp.
2 Cor. xi. 13 ; Apoc. ii. 2). The Anti>
Christ assails Christ by proposing to
do or to preserve what He did while
denying Him (comp. John v. 43). The
false Christ on the other hand (\|/-evSd-
xpttrroj Matt. xxiv. 24) is simply a
pretender to the Messianic office.
In St John's use of 'Antichrist' it
will be seen that the sense is deter
mined by the full Christian concep
tion of ' Christ ' and not by the Jewish
Conception of the promised Saviour,
Under one aspect ib may be said
that the work of the Incarnation was
to reveal the true divine destiny of
man in his union with God through
Christ ; while the fie of Antichrist
was to teach that man is divine apart
from God in Christ,
The passages in which the term
occurs are not decisive as to St John's
teaching in regard to the coming of
one great Antichrist, of which the
others were preparatory embodiments.
As far as his words are concerned
'Antichrist' may be the personifica
tion of the principle shewn in dif
ferent antichrists, or the person
whose appearance is prejiared by
these particular forms of evil. The
former is however the most natural
interpretation : p. 22 ; 2 John 7. The
spirit of evil comes in those whom he
inspires. Contrast 2 Thess. ii. 3 ff.
The essential character of 'Anti
christ ' lies in the denial of the true

humanity of Messiah (v. 22 6 dpvov
pevos on 'I170-OVS OVK eoTtv d xP^C"''ds.
iv. 3 irv. o pq dpoXoyel (Xvet) rdv 'Iqa-ovv.
2 John 7 ot pij dpoXoyovvres 'lijcovv
XptoTov ipxbpevov iv oapKi).
This denial involves the complete
misunderstanding of Christ's past and
fubure work, and takes away the
knowledge of the Father, which is
brought to us by the Incarnate Son.
The teaching of Antichrist leaves God
and the world stUl ununited. The
proclamation of the union is the
message of the Gospel.
It may be added that St John's de
scription of ' Antichrist ' (c. iv. 3) is
made use of by Polycarp (ad Phil. 7) ;
and Irenseus, the disciple of Polycarp,
first developed the teaching. The
word does not occur in the other Apo
stolic Fathers, or Justin Martyr, who
does however refer to 6 rrjs dvoplas
dvdpamos (Dial. 32, p. 250 A d r^s
dnoa-raolas dvdpanos Dial. HO, p. 336
d). It appears therefore to be cha-
riicteristic of the school of St John.
See Additional Note.
'epxerai] venit (sit venturus) Y.,
cometh. The same term is used of
Christ and of His adversary. Comp.
C, iv. 3 ; John xiv. 3 ; xxi. 22 f ; Apoc.
xxii. 20, In both cases it implies
something more than one advent,
though it includes this. The rival
power flnds a personal expression as
often as Christ comes, Comp, v, 6
note. Kadds... Kal vvv] as. ..even so now.
Comp. John xv. 9 ; xvii. 18 ; xx, 21.
yeydvao-tv] facti sunt Y., have
arisen, and fulfilled the expectation.
The use of a different word for their
advent {yeydvaa-iv not iXqXvdaoiv) con
nects their appearance with the ac
tual conditions of the development of
the Church. Comp. Heb. ii. 17 note.
The use is the more remarkable as the
verb is not used elsewhere in the
epistle (yet 3 John 8). The tense
shews that these antichrists are

70 THE FIRST EPISTLE OF ST JOHN, [H- i9
'»e^ VfJtwv i^^Xdav, dXX ovk ^oav e^ njxwv ei ydp i^
19 (?i -^pdv qaav (2") BC syrr me the:-?o-ov i^ -fipSv rKA vg,
Xoiev TO niorbv rols irXavapevots Ko-
p'lCeiv ds dnb rmv fiadqrdv ovres....
(Theophlct.) eZ ydp. . .] If they had in the truest
sense shared our life, the life would
have gone forward to its fruitful con
summation (pepevqKeia-av dv perman-
sissent utique Y.). The fact of separa
tion revealed the imperfection of their
feUowship. The words will not admit
of any theoretical deductions. The test
of experience is laid down as flnaL
Non audio quid sonet, Augustine
says, sed video quid vivat. Opera
loquuntur ; et verba requirimus ?
Here, looking upon the manifest
apostasy, Sb John denies the truth of
the life ; from another point of sight,
in regard to the uncertain future, the
life is presented as real, but liable to
an abrupt close (John xv. 1 ff.). The
two views are perfectly harmonious.
The end of life is fruitfulness. The fife
which is barren or worse than barren is
not Hfe and yet potentiaUy it was life.
Thus Augustine can say truly in
reference to the actual Church: Si
antequam exirent non erant ex nobis,
multi intus sunt, non exierunt, et
tamen Antichristi sunt. And again :
Sic sunt in corpore Christi quomodo
humores mail. Compare also the
striking language of Ignatius, ad
Trail. 1 1 ovTot OVK eio-i (pvreia narpos
dXX eyyova Karqpapeva. ndoa Se, (pq-
arlv 6 Kvpios, (pvTeia qv oiK i(pvrev(Tev b
narqp pov d inovpdvios eKpi^adqra. el
ydp qoav tov narpos KXdSot ovk av qaav
ixdpol TOV a-ravpov roi) Xpiorov dXXd
rdv anoKreivdvrav rbv rqs Bo^qs Kvptov.

spoken of as being still active. They
are not simple types of Antichrist but
revelations of him in many parts : c.
iv. 3.
For the absolute use of ylveodai see
2 Pet. ii. I ; John i. 6 ; Mk. i. 4.
d^ev ytvoSo-Kopev...] whence wc per
ceive... because this form of trial is
connected wibh each critical conflict
which comes before an end. A full
manifestation of (good and) evil is the
condition of a divine judgment.
"O'^ev is found here only in the
writings of St John. It is character
istic of the Epistle to the Hebrews
(see ii. 17 note), but is not found in
the Epistles of St Paul.
19. e'l qp. e'|.] ex nobis prodierunt
(exierunt) Y., tliey went out from us
they proceeded from our midst. They
belonged at firsb to our outward com
munion and shared all our privi
leges. TiU the moment of separation
they were undistinguishable from the
rest of the Christian society ; but they
were not of us, they did not draw
their life from our life (c. i. 3) and so
form living members of the body,
Comp. Heb. vi. 4 ff.
The change in the position of e'|
qpdv in the successive clauses varies
the emphasis : ' From us, it is true,
they went out, but they were not of
us ; for if they had been of us really...'
For elvai iK see ». 16 note.
The phrase i^eXdelv i^ may describe
either removal (Apoc. xviii. 4 ; John
vfii. 59) or origin (Apoc. ix. 3 ; xiv.
I3ff. ; xix. 5, 21 ; John iv. 30). The
correspondence with ovk ^o-av i^ qpdv
decides here in favour of the latter
sense (comp. Acts xx. 30), though it
necessarily leads to the other. This
trait in the Antichrists indicates one
ground of their influence. They pro
fessed to speak with the voice of the
Christian Body. Aid ri djrd rdv tov
Kvptov padqrdv ot dvrti^pto-rot ; Iv e-

It may be added that ydp, for, is
very rarely used in the Epistles; c. iv.
20 ; V. 3 ; 2 John 1 1 ; 3 John 3, 7.
As disbinguished from on, because, it
will be seen that ydp expresses a
reason or explanation aUeged (sub
jective), while on marks a distinct
fact (objective) which is itself an ade-

II. 20]

THE FIRST EPISTLE OF ST JOHN^,

71

Vfxwv rjoav, nefxevriKeioav dv /Jied' t^jutov' dXX' 'iva (pavepw-
Omoiv oti ovk eiolv TrdvTe^ e^ tj/ndov. '¦°Kal vfxeh xpl^H-"^

quate cause or explanation of that
with which it is connected. Comp.
c. V, 3, 4; John fi. 25 ; iii. 16—21 ;
iii. 23 f.; ix. 22, &c.
ped' qpdv] It might have been ex
pected that St John would have
written e'v j;piv, according to his cha
racteristic usage which is aU but uni
versal in his Epistles ; but the thought
is not of absolute unity in one body
but of personal fellowship one with
another: John xiv. 16; Luke xxiv.
dXX' tva...] but they went out (or
this separation came to pass) that
they may be made manifest {ut
manifesti sint [manifestarentur] Y),
that they all are not of us. For this
ellipse see John i. 8 ; ix. 3 ; xiii. 18 ; xiv.
31 ; XV. 25. The departure of these
false teachers after a temporary
sojourn in the Christian society was
broughtaboutthat they might beshewn
in their true character, and so seen
to be not of it. The last clause is
rather irregular in form. The jrdvres
is inserted as it were by an after
thought; 'they went oub that they
may be made manifest that- they are
not, no not in any case, however fair
their pretensions may be, of us.'
The separation of these teachers
from the Christian Body was, with
out exception, a decisive proof that
they did not belong truly to it. The
clear revelation of their character was
a divine provision for the avoidance
of further evil. By ' going out ' they
neutralised the influence which they
would otherwise have exercised. Comp.
I Cor. xi. 19.
When the jrSs is separated by the
verb from the ov the negation accord
ing to the usageof the New Testament,
is always universal (all.. .not), and not
partial (not all). Comp. p. 21 ; iii. 15;
Apoc. xxii. 3; Matt. xxiv. 22 (ov...
Tj-ds); Luke i, 27 (oi...nds); Acts x.

14. Rom. iii. 20 (ov...jras); Gal. ii,
16 (ov...jrds); Eph. V. 5; and in de
pendent negations, John in, 16 (jras
¦ ¦¦pq); vi. 39 (jrds...p)7); xfi. 46 (it?.);
I Cor, i. 29 (pi;...jrds); Eph. iv. 29
{nas...p-q). Comp. Apoc, xxi. 27 (otJ
p>;...jrds). On the other hand see Matt. vii. 21 ;
Rom. ix. 6 ; i Cor. x. 23 ; xv. 39 (ov
jrds). In the face of this usage it is im
possible to translate the words ' that
they may be made tnanifest them
selves, and that it may be made mani
fest in them that not all who are out
wardly united with the Church are of
us, in true feUowship with Christ.'
For (pavep. on ouk eio-i'v compare
2 Cor. iii. 3 (pavepovpevoi on iore.
20. Even without this revelation
in outward facb, bhe readers of the
Epistle had the power of discerning
the real character of 'Antichrists.'
' Christians ' are themselves in a true
sense ' Christs,' anointed ones, conse
crated to God as ' prophets,' ' priests,'
and ' kings ' ( i Pet, ii. 5 (9) ; Apoc. i.
6; V. 10; XX. 6); and in virtue of that
consecration endowed with corre
sponding blessings. So Severus (Cra
mer, Cat. in loc.) writes : xP'-'^d eloiv
ovx "l npo(pqrai povov. ..dXX' i^aiperas
Kal ndvres ol els rbv peyav Kal povov
Kal dXqdq Xpto-rdv Kat oarqpa Qebv
nia-TevoavTes...Kal iv ria dela...^anTlo-
pari ovpPoXiKas rd5 pvpa xpi,opevoi...
Kat vpeis...] sed (et) VOS... Y., and
further. 2/oM yourselves, in virtue of
your position as contrasted with them,
have an unction (comp. v. 27 xpl(rpa
b iXd^ere)from the Holy One. Comp.
vv. 24, 27 ; iv. 4.
xplo-pd] unctionem Y., (unguentum
Hier.) an unction. The word, which
expresses not the act of anointing, but
thab with which it is performed
(' anointing oil ' Ex. xxix. 7; xxx. 25;
xl. 15 (lxx); comp. Dan. ix. 26), marks

72

THE FIRST EPISTLE OF ST JOHN.

[IL 21

6%eT6 MTTO TOV dyiov oihaTe TrdvTe^ — "ovk eypayfya
VfMv OTl OVK o'l^aTe Tjjj/ dXrideiav, a'A\' oti o'lZaTe
¦20 oibare ndvres : Kai otdare jrdvra T. See Additional Note.

the connexion of Christians with their
Head. As He was ' anointed' for His
office (Lukeiv. i8 [Is. Ixi. i]; Acts iv,
27 [Ps. ii. 2]; X. 38 ; Heb. i. 9 [Ps. xiv.
7]) ; so too are they (2 Cor. i. 2 1 f ). The
verb xplo (answering to HE'D) in lxx.
is employed generally, though not ex-
chisively, of the anointing of things
for sacred use. In the New Testament
it is found only in the places quoted
above, and thus always of the impart-
ment of a divine grace.
Here the outward symbol of the
Old Testament — the sacred oil — isused
to signify the gift of the Spirit from
the Holy One which is the character
istic endowment of Christians. This
gift is referred to a definite time {v.
27 d e'Xd/3ere); and the narrative of the
Acts fixes this normaUy at the im
position of hands which followed on
Baptism (Acts viii. 14 ff.). But the
context shews that the word xplopa is
not to be understood of the material
sign, but of the corresponding spiritual
reality. There is not indeed any evi
dence to shew that ' the chrism ' was
used at confirmation in the first age.
Perhaps, as has been suggested, St
John's language here may have tend
ed to fix the custom, which represent
ed the communication of the divine
grace in an outward rite. Tertullian
speaks of the custom as habitual in
his time: Egressi de lavacro peruu-
gimur benedicta unctione de pris-
lina disciplina, qua ungi oleo de
cornu in sacerdotium solebant (de
Bapt. 7).
Unctio spiritualis ipseSpiritus Sanc-
tus esb cujus sacramentum est in unc
tione visibili (Bede). '
This ' unction,' this gift of the Spirit,
is said to come finally (ajro see c. i. 5,
note) from the Holy One. The title
is chosen with direct reference to the
gift, for all haUowing flows from ' the

Holy One,' but in itself it is ambigu
ous, and has been understood of God
(the Father) and of Christ. In sup
port of bhe former view reference is
made to I Cor. vi. 19 ; John xiv. 16;
but d dyios seems to be more naturally
referred to Christ ; Apoc. iii. 7 ; John
vi. 69; Acts iii. 14; iv. 27, 30; and
Christ Himself ' sends ' the Paraclete
(John xvi. 7).
OtSare jrdvres] ye all know, i. e. the
Truth. If this reading be adopted
the statement must be taken in close
connexion with the clause which fol
lows : 'ye all know^ — I have not written
to you because ye do not know — the
Truth.' With o'tSare Tqv dX. contrast
2 John 2 01 iyvaKores rqv dX.
The common reading koI otSare
jrdvra gives an explanation of the ac
tual force of xplopa exere : ' ye have an
unction, and, in -virtue of that gift of
the Holy Spirit, ye know all things;
ye have potentially complete and cer
tain knowledge : no false teaching can
deceive you if ye are faithful to your
selves.' Comp. V. 27 j Jude 5; John
xiv. 26, xvi. 13.
See Additional Note.
21. The object of the apostle in
writing was not to communicate fresh
knowledge, but to bring into active
and decisive use the knowledge which
his readers already possessed. For
i'ypa-yjfa see PP. 14 note, 26.
dXX' on... KOI on...] .sed quasi
scientibus. . .et qu(miam. . .(sed quia . . .
quia) v., but because. ..and because...
The drt in the second clause appears
to be coordinated with that in the
first clause. St John gives two grounds
for his writing :
I. Because his readers know the
truth. 2. Because no fie is of the truth.
The first witnesses to the necessary
sympathy between writer and readers:

IL 22]

THE FIRST EPISTLE OP ST JOHN.

70

avTriv, Kal oti
eo-Tiv.

Trdv -^evSos eK Tfj<s dXrideia? ovk
I ts eoTiv o ¦yei/cTTJjs ei fxrj o ap-
¦21 - Jrdv C.

the second explains the occasion of
the particular warning.
The second dn can however also be
translated 'that' thus defining a se
cond feature in Christian knowledge :
'ye know the truth and know that no
lie is of the truth.' In this case the
words indicate the practical conse
quences which follow from the revela
tion of the antichrists.
According to both views the abso
lute irreconcileableness of any false
hood with ' the Truth ' is laid down as
a clear rule for the protection of Chris
tians in the presence of seductive
teachers. It was, on the other hand,
the office of the Paraclete to guide
them ' into aU the Truth ' (John xvi,
I3)._ Trdv -(//- — oiK eoTiv] see v. 19 note.
¦>^e5Sos] mendacium Y. Error is
regarded in its positive form as part
of 'the fie' (rd \pev8os) which is the
opposite of 'the Truth.' Compare
John viii. 44 ; 2 Thess. ii. 11; Rom.
i, 25 ; Eph. iv. 25. See also Apoc.
xxi, 27, xxii. 15.
e'K rijs dX. eo-rtv] c. iii. ig ; John
xviu. 36. See w. 1 6 note. The source of
falsehood is marked in John viii. 44.
2. The essence and the power of
the Truth (22 — 25).
The mention of ' lies ' in v. 21 leads
directly to the question as to the
essential character of him who main
tains them, and by contrast of him
who holds the Truth (22, 23). Then
follows the portraiture of the power
of the Truth firmly held, which brings
fellowship with God, even eternal life
(24, 25).
22. n's e'o-nv...] Quis est mendax
... V, Who is the liar...? The
abrupt question (comp. c. v. 5) corre
sponds with a brief mental pause after
p. 21. 'I have spoken of lies: what,

nay rather, who is their source ? Who
is the liar?' The abruptness of pp.
22, f. is remarkable. Clause stands
by clause in stern solemnity without
any connecting particles.
d ¦^evarqs] the liar, who offers in
his own person the sum of all that is
false ; and not simply ' a liar ' who is
gufity of a particular sin. The denial
of the fact ' Jesus is the Christ' when
grasped in its full significance — ^intel
lectual, moral, spiritual — includes all
falsehood: it reduces all knowledge
of necessity to a knowledge of phe
nomena : it takes away the highest
ideal of sacriflce: it destroys the
connexion of God and man.
rts...ei pq] c. V. 5; I Cor. ii. 11 ;
2 Cor. ii. 2, &c.
d dpvovpevos on.. .oiK eariv] that
denieth. . . that. . . The insertion of the
negative in the original (preserved in
the Old Latin, qui negat quod Jesus
non est Christus) gives a positive,
aggressive, character to the negation.
The adversary denies that Jesus is
the Christ when the claim is made;
and on his own part he affirms thab
he is nob. Comp. Luke xx. 27 ; Gal.
V. 7; Heb. xii. 19. For bhe converse
see John i. 20.
The phrase by which St John de
scribes the master-falsehood as the
'denial that Jesus is the Christ,'
itself marks the progress of Christian
thought. In the earliest stage of the
Church the words would have ex
pressed a denial of the Messiahship
of Jesus from the Jewish point of
view (Acts V. 42, ix. 22, xvii. 3,
xviii. 28). They now answer to a
later form of opinion. A common
'Gnostic' theory was that ' the seon
Christ' descended upon the man
Jesus at His Baptism, and left Him
before the Passion. Those who held
such a doctrine denied that 'Jesus

74

THE FIRST EPISTLE OF ST JOHN.

[II. 23

OTl

OVT09

vovfievo^ OTl 'Irjooxls qvk eoTiv 6 XP'-^'^^^ '•>
eoTiv 6 dvTixpio'TO'3, 6 dpvovfxevo^ tov TraTepa Kai tov
VLOV. *2 Tras 6 dpvovfjievo^ tov vlov ovSe tov TraTepa ex^i-'

was the Christ'; and in so denying,
denied the union of the divine and
human in one Person. This heresy
then St John signalises here, the
direct contradiction to the funda
mental truth which he proclaimed,
the Word became fiesh.
ovros] this liar, this maintainer of
the central falsehood in regard to
revelation, as to God and man, is the
antichrist, even he that denieth the
Father and the Son. The denial of
the personal union of true manhood
and true Godhead in Christ involves
the denial of the essential relations
of Fatherhood and Sonship in the
Divine Nature. The conception of
this relation in the immanent Trinity
prepares the way for the fact of the
Incarnation ; and conversely, the fact
of the Incarnation gives reality to
that moral conception of God as
active Love without which Theism
becomes a formula.
d dvnxpioros] The term expresses
the embodiment of a principle, and
is not to be confined to one person.
The character of 'the antichrist' is
described in the words which foUovr
(even he that.. -Son), which are not
simply a resumption of ovros.
d dpvovpevos r. n.] To deny the
Father is to refuse to acknowledge
God as Father. Comp. Matt. x. 33 ;
Acts iii. 13 f; 2 Tim. ii. 12; 2 Pet. ii.
I ; Jude 4.
rdv jrare'pa] The title the Father
occurs in the Epistles of St John, as in
the Gospel, in connexion with 'the
Son' (pp. 22, 23, 24, i. 3, iv. 14 ; 2 J.
3, 9, and in relation to men (ii. i, 14,
15 f , iii. I ; 2 J. 4) in virtue of the
revelation of Christ. It is used also
in relation to ' the Life' (i. 2 note).
The title always stands in the Epi
stles in its simple form. 'His Father'
or 'our Father,' or 'the Father in

heaven' do not occur.
rdvvtdv] Bythe use of the absolute
term the Son (comp. John v. 19 note),
which occurs in the Epistle first here
(comp. iv. 14, V. 12), St John brings out
distinctly what is involved in the fact
that the Christ and Jesus are person-
aUy one. There is no passage in the
mind of the Apostie from one per
sonality to another, from the human
to the divine, nor yet from the con
ception of 'the man Christ Jesus' to
that of 'the Word': the thought of
'the Son' includes both these con
ceptions in their ideal fulness.
23. jrds d dpv. r. vt....] qui negat
Filium nee Patrem habet Y. The
original is compressed : Every one
that denieth the Son hath not even
the Father (odSe r. jt. c.), i.e. he hath
not the Son, whom he rejects, nor yet
the Father, whom he professes to
regard. The translation quoted by
Augustine completes the sentence :
qui negat Filium nee Filium nee
Patrem habet.
The ' denial of the Son ' expresses
in another form that which has been
more fully described before as 'the
denial of Jesus as the Christ.'
The denii«il of the Son involves the
loss of the Father,not only because the
ideas of sonship and fatherhood are
correlative, but because the Son alone
can reveal the Father (Matt. xi. 27 ;
John xiv. 9), and it is, in other words,
only in the Son that we have the
revelation of God as Father.
The ov'Se' retains its full force ' has
not even the Father,' though this re
sult may seem to be against expecta
tion, and contrary to the claim of the
false teachers. Comp. John v, 22,
viii. 42 ; Gal. ii. 3 ; i Tim. vi. 7.
For the use of jrds d dpv. in place of
the simple d ctpv. see c. ifi. 3 note.
ovSe exet...exet] hath not even...

IL 24]

THE FIRST EPISTLE OF ST JOHN,

75

d dfxoXoycov tov vlov Kal tov TraTepa exei. "^'Y/jteTs 6
movoaTe dTT dpxfjs, iv vfjiiv fieveTW idv iv vfxiv fxeivri

23 0 d/toX,...?xet NABC me syrr, om. S".
Other conjunctions are inserted in versions.

24 u/tets KABC vg: u;Ci. -1- oiJv S";
oKijKo'are (bis) K,

hath... The second clause in each
case is more than a simple repetition
of the first. It is not said of him
'that denieth the Son' that he denieth
the Father also; but that he 'hath
not even the Father.' Such a man
might shrink from denying the Father
in words, and even claim to do Him
honour, but yet St John says ' he hath
not even the Father,' as one who en
joys the certain possession of a living
Friend. And conversely he ' that con
fesseth the Son' not only confesses
the Father in an act of faith, but also
lives in conscious communion with
Him. exei] Comp. V. 12 ; 2 John 9.
Augustine has an interesting dis
cussion on the application of the test
to Catholics and Donatists. His con
clusion is : ' Quisquis factis negat
Christum Antichristus est,' adding
the words quoted on v. 19. And Bede
says of this confession : confessionem
hie cordis vocis et operis inquirit qua-
lem quserebat Paulus (i Cor. xii. 3).
d opoXoydv rbv vlov] qui confite-
tur Filium Y., he that confesseth the
Son, he that openly acknowledges that
Jesus is the Christ, the Son of God.
The constructions of dpoXoyeiv in N. T.
are numerous. The simplest are those
with the infin. and with on which
serve for the affirmation of a definite
fact past, present or future (infin.
c iv, 2 ; Tit. i, 16 ; Matt. xiv. 7 ; drt
c. iv, 15 ; John i. 20; Acts xxiv, 14;
Heb, xi, 13), From the construction
with the infln. that with the accus.
follows, either a simple accus. Acts
xxiii, 8 (comp. c. i, 9); or an accus.
with a secondary predicate 3 John 7 ;
John ix, 22. Here and in c, iv. 3 the
predicate which gives the substance
of the confession is supplied from the

context. Elsewhere the verb is used
absolutely : John xii. 42 ; with cogn.
accus. I Tim. vi. 12 ; with the sub
stance of the confession added in the
direct : Rom. x. 9 (Kvptos 'I^o-ovs).
More remarkable is the construction
¦with e'v Matt. X. 31 f; Luke xfi. 8,
which suggests the idea of an ac
knowledged fellowship.
To know the Son as Son is to have
such knowledge as we can have at
present of the Father (John xiV. 7 ff.).
Hence he that confesseth the Son
hath the Father also as well as the
Son whom he directly acknowledges.
24 f. The view of the true nature
of the confession and denial of Christ
is followed by a view of the power
of the confession. The knowledge to
which it witnesses carries with it
eternal life.
24. 'Ypeis...] As for you... The
pronoun stands at the head of the
sentence in contrast with the false
teachers of whom the apostle has
spoken (p. 22). For the irregular con
struction see V. 27 ; John vi. 39, vii,
38 ; xiv, 12 ; XV. 2 ; Luke xxi. 6, &c.
The construction is broken, because
the thought of St John is turned from
that which the disciples had to do to
that which was done for them. 'As
for you, do you keep' is changed to
'As for you, let that abide in you.'
The final strength of the Christian
lies not in his own effort, but in the
Truth by which he is inspired. That
is the power of fife which he is charged
not to hinder. Comp, John xv. 7. For
the double divine fellowship, ' God in
us, we in God', see iv. 15 note.
o »iKovo-are...] that which ye
heard.. .{v. 7). The first simple mes
sage of the Gospel apprehended in its
unity (0 not d. ; comp. John xiv. 23).

76

THE FIRST EPISTLE OF ST JOHN.

[II. 25

o aV dpxfjs iJKOvoaTe, Kal vjuteTs ev tw vim Kai [evj
Tw TTUTpl fievelTe. '*^Kal avTri eoTlv ii iirayyeXia
rjv avTOS eTrrjyyeiXaTO nfjuv, Trjv ^lorjv Trjv aiw-

0 dn' dpx. aKTjK. N (vg) mg the. iv rCp jr. NAC :
tQ uiij N syr vg. 25 qpj.v : vp'ai B (lat).

- ^v B vg. ^v ry JT. Ka! iv

This 'word' taken into the heart be
comes a power fashioning the whole
man (John viii. 31 f , xv. 7).
e'v vplv pevera] abide in you. The
Gospel is described both as a medium
in which the believer lives (John viii.
31), and as a quickening spirit which
dweUs in him (Col. iii. 16; 2 John 2).
d i)K. dir' dpxqs...o dn dpx- qK — ]
The change of order marks a change
of emphasis. In the first clause the
stress lies on the fact that the read
ers had received a divine message
(ye heard) : in the second, on the
coincidence of that message in time
with the origin of their faith. Comp.
iii. 8 note.
Kat v/icis...] ye also. ..i.e. 'then ye
on your side...' not 'ye as well as
others. . ..' The presence of the divine
life carries with it of necessity the
possession of divine fellowship. Thus
one fact is correlative to the other
(comp. i. 3). This correlation is made
clearer by the correspondence in the
pronouns: e'dv e'v vpTv. ..kui vpeis.
Comp. iii. 24.
For the use of Kat to mark a cor
responding issue, see iv. 11.
e'v rm via Kal iv r. jr.] The order, as
contrasted with that in v. 22 (r. jr. Kai
r. VI.) is significant. Here the thought
is that of rising through the con
fession of the Son to the knowledge of
the Father ; there the thought is of
the issue of denial culminating in the
denial of the Father.
25. Kat avTj; e'o^n'v...] and this is...
The pronoun may refer either to that
which precedes or to that which fol
lows. The promise may be that of
abiding communion with the Father
and the Son (John xvfi. 21), which is
explained by the words added in ap

position 'the fife eternal' ; or it may
be simply 'the life eternal.' In either
case 'the life eternal' consists in union
with God by that knowledge which is
sympathy (John xvii. 3), so that there
is no real difference of sense in the
two interpretations. The usage of
St John in the Epistle is decidedly in
favour of the second view (i. 5, iii. 23,
V. II, 14), nor is there any sufficient
reason for departing from it.
e'lrayyeXt'a] -repromissio v., polli-
citatio Aug. This is the only place
where the word occurs in the writings
of St John (not c. i. 5). Contrast
indyyeXpa (promissum Y.) 2 Pet. i. 4 ;
iii. 13.
§v avrds...] that He... Kehimsell,
Christ our Master. The nom. (avrds)
is always emphatic : see p. 2 note.
There is not any special saying of the
Lord recorded in which this promise
is expressly contained (yet comp,
James i. 12 ; Apoc. ii. 10) ; but it was
the whole aim and scope of His
teaching to lead men to seek 'life.'
And a divine charge is a divine
promise. rqv C ri)v at.] See c. i. 2 note. For
the attraction compare PhiL iii. 18.
Winer, p. 665.
3. Abiding in the Truth (ii. 26 — 29).
The view which St John has given
of the nature and power of the Truth
is followed by a fresh appfication of
the teaching to the readers of the
Epistle. An affirmation (pe'vere, indie,
V. 27) leads to a command (pe'vere,
imper., v. 28). Thus the paragraph
falls into two parts which deal (i)
with the divine teaching as perma
nent and progressive (pp. 26 i.) and
(2) with human effort directed to the
future (pp. 28 f ).

II, 26, 27]

THE FIRST EPISTLE OF ST JOHN.

n

viov. ''^ TavTa eypa-^a v/uuv Trepl twv TrXa-
vcovTcov vfids. ^'^Kai i/juels to ;)^|Oi(r/xa o iXdjieTe dTT
avTOv iJtevei iv vixiv, Kal ov xpelav ex^Te 'iva Tts ^iddoKr]
v/ids' dXX' ftjs TO avTOv xp'-^P'-^ ^ihaoKei vjj.d<s irepl
26 ravra + Si N syrvg. 27 xdp'cpa B. piv. iv ip. NABC vg me the :
^v vp. pev. S" : pevira vg. dXX' tis NBC vg the : dXXd B. rb avrov NBC
vg the syr hi. : rb airo S'A me. XP^^P"- (2) : nvevpa N*me.

26 f. In the preceding verses (pp,
24 f,) St John had appealed to the
original apostolic message which his
readers had received (o ijKovo-are) in
contrast wibh all false teaching. Ho
now appeals to the inward voice of the
Spirit whose first teaching (e'St'Sa^ev)
and whose present teaching (StSdo-Kei)
is one.26. ravra] these things, the clear
unfolding of the true character and
significance of the false teachers in
relation to the church (pp. 18—25).
eypa<\tcL] See «. 14 note.
T&v jrXavcBvrtov] qui seducunt vos
v., them that would lead you astray,
who are actively engaged in the effort :
c. ui. 7 ; Apoc. xiii. 14, xii. 9,
St John has spoken of the false
teachers under their spiritual aspect
as 'antichrists'; he now speaks of
them imder their outward aspect as
leading men away from the fellowship
of the Christian Society.
27. Kat vpeis...] and as for you...
The construction is fike that in v, 24.
The pronoun is set at the head of the
sentence in order to bring out sharply
the contrast between believers and
their adversaries.
TO xp^cp"] ^- ^'-' note.
o eXajS. d. ai.] which ye received
from Him 'the Holy One' (v. 20), even
Christ (v. 25). The gift which before
(p. 20) was simply described as a pos
session (exere) is now referred to its
source. The personal relation to which
it -witnesses is a ground of confidence.
c'Xa/3. drr' av.] The use of djrd to
mark the source in this connexion has
been already touched on (c. L 5). The
distinction of the ' source ' (dird) and

the 'giver' (napa) is illustrated by
the combination of the prepositions
dn-d and jrapd with different verbs :
(l) XapjSdveiv napd John V. 41, 44; X.
18 ; 2 John 4 ; Apoc. ii. 27 ; Mk. xii.
2 ; Acts ii. 33 ; iii. 5 ; xvii. 9 ; xx. 24;
James i. 7 ; 2 Pet. i. 17. XapjSdvetv
djrd I John iii. 22 ; 3 John 7 ; Matt.
xvii. 25.
(2) rrapdXap^dveiv irapd I Thcss, ii.
13; iv. i; 2 Thess. ifi. 6 ; Gal. i. 12.
napaXap^dveiv and I Cor. xi. 23.
(3) exetv napd Acts ix. 14. exeiv
dno c. ii. 20; iv. 21; I Tim. iih 7,
e^etv e'K I Cor. vH. 7 ; 2 Cor. v. i.
For OKOveiv jrapd, djrd see C. i, 5 note,
pe'vet] abideth. The apostle so writes
as looking at the Divine side of the
truth. The gifts of God are sure on
His part.
oi xpelav ex....] ye need not.... The
outpouring of the Spirit, the charac
teristic of the last days (Jer. xxxi, 34;
Joel ii. 28; Heb. viii. 11 ; Acts ii. 17
ff.), gave to each one who received it
a sure criterion of truth. Christians
needed not fresh teaching even from
apostles, stiU less from those who
professed to guide them into new
'depths.' Xp. ex- Iva...] non necesse habetis
ut Y; non habetis necessitatem ut
Aug, The same construction occurs in
John ii. 25, xvi. 30. The phrase -xpelav
exetv is used absolutely in several
places : Mk. ii. 25 ; Acts fi. 45, iv. 35 ;
I Cor. xfi. 24 ; Eph. iv. 28, as in this
Epistle c. fii. 17. This usage supplies
a probable explanation of the con
struction : 'Te are not in need such
that you require....'
dXX' (US... Kat Kadds. ..iv avra] but

7? THE FIRST EPISTLE OF ST JOHN. [IL 27
TravTtov, Kal dXrjdes ioTiv Kal ovk eoTiv yj/^evBos, Kai
37 dXqB-^s N.

as His unction teacheth you... and
even as... ye abide in Him.' These
words serve to establish the state
ment just made. 'You need no one
to teach you, but on the contrary you
remain firm in that direct divine fel
lowship established by the teaching
which you are continually receiving
and which at first you received once
for aU.' Impatience drives men to
look without for the guidance which
in due time will be recognised within.
Such impatience is the opposite to
the steadfastness of the Christian.
But while so much is clear the con
struction of the clause is uncertain.
The second clause {and even as.. -in
Him) may be either a resumption or
rather a continuation of the first
clause (as His. . .no lie), or a new and
distinct clause. In the latter case the
first apodosis will be in the words ' so
-is it true and no lie! This use of
Kot in the apodosis is however rare in
St John ; nor does there appear to be
any special force in making the affir
mation of the perfect truth of the
divine teaching a substantive con
clusion. It is therefore more natural
to suppose that the sentence as origi
nally shaped (but, on the contrary, as
His unction teacheth you concern
ing all things, ye abide in Him) was
afterwards enlarged by the addition
of the reflection ' and it is true and
is no lie' which again led to the
further statement that the present
progressive teaching is essentially the
same as the first teaching as His
unction teacheth. ..and even as it
taught you, ye abide in Him.
The reading of B gives a plain and
simple sense, but it is difficult to un
derstand how it could have been
altered if it had been the original

rd ai. xp-] His unction, the unc
tion which ye received from Christ.

Comp. John xvi. 7,
The most unusual order rd ai. xp.
(for rd XP' av.) throws a strong empha
sis on the pronoun. Comp. i Thess.
ii. 19 (contrast i Cor, xv. 23 ; 2 Cor.
vii. 17); Bom. iii. 24 (in 2 Pet. iii, 7
rd avrov X. is "probably a false read
ing). As might be expected this is
the normal order with ckcIvos : John
V. 47 ; 2 Pet. i. 16 ; 2 Cor. viii. 9, 14 ;
2 Tim. ii, 26 ; Tit. iii. 7.
SiS. V. JT. jr.] teacheth you of all
things. The application and inter
pretation of the truth is continuous.
The Spirit of Truth sent in Christ's
name (John xiv, 26), sent, that is, to
make the meaning of the Incarnation
fully known, is ever bringing out
something more of the infinite mean
ing of His Person and Work, in con
nexion with the new results of thought
and observation (jrepi jrdvrojv), Comp.
John xvi. 13 f.
Kat dXqdes e'o-nv] and it is true....
The 'unction,' the gift of the Spirit,
is now identified with the results of
the gift. The Spirit is the Spirit of
Truth (John xiv. 17) ; and its teaching
is true, and admits no element of
falsehood (». 21).
OVK e. ¦\JAev8os] non est m.endacium
"V., is no lie. By the use of ¦v/AevSos
(not -spevSes) St John implies that the
false teachers practicaUy represented
the Gospel as 'a lie' in its concrete
form, and not simply as 'false' (comp.
p. 21 note).
The combination of the positive and
negative is characteristic of Sb John :
i. 5 nobe.
KOI Kadds e'Si'Sa^ev...] and even as it
taught. . . . The firsb teaching contained
implicitly all that is slowly brought to
light in later times (comp. fi. 7). The
believer abides in Christ as the Spirit
makes Him known, and even as it
made Him known in the simple Gospel
'Jesus is the Christ.' This clause ex-

IL 28]

THE FIRST EPISTLE OF ST JOHN.

79

vvv.

Ka^ftJs iSiBa^ev vjuds, fxiveTe iv avTw. ''^ Kal
TeKvia, fxeveTE iv avTiv, 'iva idv (pavepwd^ oxw/ULev Trap-
piver€ NABC vg syrr me the : pevetre T. 28 - Kai vvv...airQ N.
foa idn NABC the : iva orav S" syrr. axSipev N^ABC : ^x^/xev S" N*.

chides all 'developments' of teaching
which cannot be shewn to exist in
germ in the original message ; and
at the same time leaves no room for
the inventions of fanaticism. That
which was taught first is the absolute
standard. The use of Kadds marks this idea of
a definite and fixed standard : vv. 6,
18, in, 2, 3, 7, 12, &c.
pevere iv avra] ye abide in Him,
i.e. Christ. The verb may be indi
cative or imperative (as in v. 28, so
Vulg. manete in eo), but the pa-
ralleUsm with pe'vet (abideth) is de
cisive in favour of the indicative. In
this verse St John assumes the ful
filment of the conditions which he
presses upon his readers in v. 28.
For the general thought compare
John vi. 56, XV. 4ff. Elsewhere the
Christian is said to ' abide in God ' :
fii. 24, iv. 12 ff. So in pp, 28 f 'Christ'
and 'God' are treated as interchange
able. At first sight it might appear most
natural to take e'v aird of the 'teach
ing of the Spirit' (xpla-pa) as is done
by the Latin translation used by
Augustine (permanete in ipsa sc.
unctione) according to John -viii. 31;
but the personal reference cannot be
questioned in v. 28, and that must de
cide the interpretation here. Christ —
God in Christ — is the subject con
stantly present to the mind of the
Apostle. Augustine contrasts finely the hu
man and divine teachers : Sonus ver
borum nostrorum aures percutit,
magister intus est. Nolite putare
quemquam hominem aliquid discere
ab homine. Admonere possumus per
strepitum vocis nostrse ; si non sit in
tus qui doceat inanis fit strepitus
noster.,,. Magisteria forinsecus ad-

jutoria qusedam sunt et admonitiones.
Cathedram in cselo habet qui corda
docet. 28, f St John turns from the ideal
view of the believer to the practical
enforcement of duty: 'I have said
that God's gift is unchangeable ; and
that the Christian continues living in
that which he received, and so abides
in his Lord ; and now, in the face of
your enemies, realise your life: do
you abide in Him, and prove your fel
lowship by your action.'
The verses serve also to prepare
the way for the next section, intro
ducing ideas which are afterwards de
veloped {(pavepovodai, nappqoiav e'xeiv,
noielv rqv Sik., yeyevvrjodai i^ avrov).
28. Kal vvv...] Atidnow... For this
connexion see John xvii. 5 ; 2 John
5 ; Acts iii. 17, x. 5, xui. 11, xx. 25,
xxii. 16.
reKvia] filioli Y ., my little children.
The tenderness of the address (reKvla)
commends the charge.
e'v aurw] in Him, i. e. in Christ, p. 27.
e'dv (pavepadq] cum apparuerit Y.,
cum manifestatus fuerit Aug., if he
shall be manifested, c. iii. 2. The hy
pothetic form does not throw doubt
upon the fact in itself (see v. 29), but
marks the uncertainty of the circum
stances under which the fact will be
realised : the manifestation might be
while they all still lived. Comp. John
xxi. 22 f.; C. iv, 17 e'v rfi qp. rqs Kpl-
(reas. The same word (pavepadfjvai is used
for the first manifestation of the Lord
in the flesh (c. i. 2, iii. 5, 8 ; i Tim. iii.
16 ; I Pet. I, 20) ; and for that mani
festation which is still looked for (c.
iii. 2 ; Col. iu. 4; i Pet. v. 4). It is
used also for the manifestations of the
Risen Lord ([Mark] xvi. 12, 14 ; John
xxi, 14 (i)), and for His 'manifesta-

8o

THE FIRST EPISTLE OF ST JOHN.

[II. 29

prioiav Kal firi alarxvvdwpiev dTT avTOv ev Trj Trapovoia

avTOv.

29

eav

elBfj'-,

Te OTl BiKaio? eoTiv, yivwoKeTC oTi

Tras 6 TTOICOV Trjv BiKaioovvrjv ip avTov yeyevvrjTai.
28 iv Trj nap. d. djr' ourou N. 29 elSTJre NBC Vg syrr : fSip-e A me.
jtSs B me syr hi : or 1 + Kai' nds NAC the syrvg.

tion to Israel' (John i. 31 : comp. vii.
4)- It is worthy of notice that St John
nowhere uses dnoKoXinreodai of the
revelation of Christ.
axdpev napp.] we may... Sb John
again identifies himself with his
children : comp. v. i. All form one
body. Ib is possible to understand
the words as referring to the Apostle's
joy in the crown of his work (comp.
I Thess. ii. 19 f; Phil. iv. i). The
paraUel with i Thess. ii. 19 f is cer
tainly close ; but it seems to be more
natural to suppose that the apostle
made himself one with those who
shared his life, and the absence of
the personal pronoun seems to exclude
the notion of any contrast between
him and them.
The use of e^eiv nappqoiav (c. fii.
21, iv. 17, V. 14; comp. Heb. ifi. 6,
X. 19 ; PhU. 8) in connexion with the
manifestation of Christ suggests St
Paul's thought of the judgment-seat
of Christ (2 Cor. v. 10) or of God
(Rom. xiv. 10), where man must
'render account' (Rom. xiv. 12) of his
life. The idea of open, unreserved
utterance is never lost. See John vii,
4 note. pq aloxvvddpev dn avrov] non con-
fundamur ab eo Y., not shrink with
shame from him, 'as a guilty thing
surprised,' The same thought of
separation is found more plainly ex
pressed 2 Thess. i. 9. The construc
tion aloxvveodai dno is used in the
same sense in the LXX : Is. i. 29 ;
Jer, ii. 36, xii. 13 (IP tJ'-ia); Ecclus.
xxi. 22, xii. 17 ff.
napovola] adventu v., presence
(coming). The word does not occur
elsewhere in St John's writings. Its

single occurrence here, where it might
easily have been omitted, in exactly
the same sense as it bears in all the
other groups of apostolic writings,
(Matt., James, 2 Peter, i, 2 Thess., i
Cor.) is a signal example of the danger
of drawing conclusions from the nega
tive phenomena of the books of the
New Testament. The fact is the more
worthy of notice as the subject of
eschatology falls into the background
in the Gospel and Epistles of St John.
Comp. John xxi. 22.
It may be added that St John does
not use the Pauline word iniipdveia
(2 Thess., I, 2 Tim., Tit.).
29. e'dvetS5re...ytV£do-Kcre...] SlSCitis
...scitofe (Vig. Taps, scitis)... Y. If
ye know... perceive.... Knowledge
which is absolute (eiSijre) becomes the
basis of knowledge which is reafised
in observation (ytvto'o-Kere). Comp.
John ii. 24 note. The distinction is
lost in the Latin.
The second verb (-ytvmo-Kere) may be
either indicative or imperative. Both
renderings are found in early Latin
authorities. In favour of the im
perative it is urged that it stands be
tween two imperatives (pe'vere, and
iii, I. 'tSere). On the other hand it is
said that v. 29 contains a general
reason for the command in v. 28.
'Abide in Him in fruitful well-doing,
for the first article of your faith teaches
you that right action is the sign of a
divine birth.'
A decision is difficult ; but upon
the whole the general structure of vv.
28 f favours the imperative. It seems
to be more in accordance with the
context that St John should here
charge his readers to apply practi
cally the truth which they had in-

II. 29]

THE FIRST EPISTLE OF ST JOHN.

8r

wardly mastered, than that he should
appeal to them as having done thus.
The use of idv with the subj. (e'dv
etS^re), when there is no intention of
questioning the fact or treating it as
uncertain, often serves to turn the
thoughts of the hearer or reader upon
it in the way of self-interrogation :
'if, as I assume to be the case, as you
profess, as by silent inquiry you can
assure yourselves...'. Comp. c. iv. 12
(v. 15); John xiv. 15.
6iKatos...e^ av. -yeyevv.] He is right
eous. . .born of Him. ... Great difficulby
has been felt in debermining whether
the pronoun refers to 'God' or to
' Christ.' There can be no doubt that
Christ is the subject in p. 28 (abide in
Him... at His presence). It is there
fore most natural to suppose that He
is the subject in this verse also, unless
the context makes such an interpre
tation impossible. This probabifity is
strengthened by the fact thab no per
sonal pronoun is introduced in v. 29.
And there is a further presumption
that the same subject is continued
from the fact that in iii. i a new sub
ject is distinctly named {the Father).
The application of the epithet 'right
eous' to Christ is supported by
p. I. But it is argued on the other
side that the Christian cannot be said
' to be born of Christ.' It is certainly
true that the exact phrase does not
occur elsewhere, while ' to be born of
God' (who is called 'righteous' c. i.
9) is a characteristic phrase of St John
{yew. eK deov John i. 13, yew. eK rov
deov ciii. 9; iv. 7; V. 1,4, 18). But this
argument does not seem to be con
clusive. Christians are said equally
to 'abide in God' and to 'abide in
Christ' (v. 27). They are also said to
be 'born of the spirit' (John iii. 6,8).
The word of Christ is in them as a
quickening power (comp. i Pet. i. 23;
James i. 18). There is then nothing
against the tenour of Scripture in say
ing that Christians are 'born of
Christ,' who is 'God only-begotten'
(John i. 18).
W.

The true solution of the difficulty
seems to be that when St John thinks
of God in relation to men he never
thinks of Him apart from Christ
(comp. c. V. 20). And again he never
thinks of Christ in His human na
ture without adding the thought of
His divine nature. Thus a rapid
transition is possible from the one '
aspect of the Lord's divine-human
Person to the other. Here the pas
sage is from 'Christ' to 'God' (edv
(pavepadq, iv rq napovola airov, 81-
Kaids eoTiv, e^ avrov yeyevvqrai) ; and
conversely in iii. i — 4 the passage is
from 'God' to 'Christ' {reKva deov,
oiK eyvo) avrdv, edv (pavepadq, dpoioi
aird ioopeda, Kadds eKetvos), yet
without any change of Person.
This appears to be the view of
Augustine who writes : ex ipso natus
est, ex Deo, ex Christo, Bede writes
simply ' id est, ex Christo.'
StKaios] righteous. The epithet is
used of Christ ii. i ; ifi. 7. Comp.
Acts iii. 14, vu. 52, xxii. 14 ; and of
God (the Father) c. i. 9 (see note) ;
John xvii, 25 ; Apoc. xvi. 5.
ort jras...yeyevv>)rat] that every
one. ..is begotten of him. The pre
sence of righteous action is the sure
sign of the reality of the divine birth.
We are often tempted, according to
our imperfect standards of judgment,
to exclude some (comp. v. 23 jrds d
apv. note), but the divine law admits
no exception. It must be further ob
served that righteousness is not the
condition but the consequence of Son-
ship. God is the one source of right
eousness. Apart from God in Christ
there is no righteousness. It follows
therefore that the presence of active
righteousness is the sign of the divine
Sonship, and the sign of that abiding
power of Sonship which brings final
confidence. Other tests of Sonship
are offered in the Epistie ; 'love' (iv.
7) and befief 'that Jesus is the
Christ' (v i). Bach one, it wiU be
found, includes the others. See v. i
note..

82

THE FIRST EPISTLE OF ST JOHN.

[II. 29

The apostle's argument might have
appeared more direct if the clauses
had been inverted : 'know (take note
of the fact) that every one that is bom
of God doeth righteousness.' But the
present order includes a promise, and
leaves the power of Sonship in its
ampUtude. The outwardly witnessed
fact of righteousness points to the
reality of a relation which includes
blessings not yet fully grasped.
d noidv rqv Sik.] qui facit justi-
tiam v., wlio doth righteousness, who
reafises in action little by little the
righteousness which corresponds with
the Divine Nature. The tense (noidv)
is full of meaning, as Theophylact ob
serves : inioqpavreov on oiK eine Has
d noiqoas diKaioovvqv, q 'O noiqoav
dXX' '0 noidv. npaKTiKal ydp [at] dpe-

ral Kal iv rd ylveodai e'xovo-t to eivai-
nava-dpevai Se 77 pe'XXovO'at ovSe to
elvai 'exova-i. See c. iii- note.
Bede thus marks the beginning and
the end of this reaUsation of right
eousness : Coepisti non defendere pec
catum tuum, jam inchoasti justitiam.
Perficiatur autem in te quando te
nihil aliud facere delectabit.
Compare also noielv rqv dXqdeiai^
c. i. 6 note.
i^ airov yeye'vvj/rat] ex ipso natUS
est v., is begotten of Him. Comp.
c, iii. 9 note. The phrase occurs here
first in the Epistle. The order em
phasises the fact that such a one has'
God for his Father, and not that he
hag a nev.' life. Compare iii. 9 & ; iv.
7; V. I ; John i. 13.

THE FIRST EPISTLE OF ST JOHN. 8

0

Additional Note on ii. 2.
The word I'Xao-pds occurs in the N. T. only here and in a parallel passage Use of
iv. 10. iXaapbs in
In the LXX. it is found with the corresponding i^iXaa-pos more frequently, lxx".
where one or other of the two words is the usual representative of D''"!S3 :
Lev. xxv. 9 q qpipa rov tXao-pov.
— XXIU. 27 f. q qpepa rov i^iXaopov.
Num. V. 8 d Kpids rov iXaopov St' ov i^iXdoerai.
— XXIX, II TO jrept r^s dpaprlas rijs i^iXdoeas.
Exod. xxix. 36 q -qpipa rov Kadapiopov.
Vat. A. 2. e. i^lXaopov.
— XXX. 10 djrd rov alparos rov Kadapiopov.
Vat. A. e'^tXao-pov.
The two words used also for nxtsn :
xiv. 19 Xq-^erat dnb rov alparos rov i^iXaopov.
xfiv. 27 npoooi(Tov(Tiv TXacrpbv.
Comp. Ezek. xliii. 23 (Amos vfii. 14 is a false rendering of HDt^N).
2 Mace. iii. 33 noiovpevov rov dpxiepeas rbv iXaopov (the Sacrifice offered
for the recovery of Heliodorus).
2 Mace. xii. 45 jrepi roiv redvqKorav tov i^iXaopbv inoiqoaro rqs dpaprlas
dnoXvdqvai. In Ps. cxxix. (cxxx.) 4 and Dan. ix. 9 IXaa-pos (-01) is used to translate
nn^pD. The words are always used absolutely without any addition to mark the
person to or for whom, or the offence for which the propitiation is offered.
In Ecclus. xviii. 12 inXqdvve (Kvptos) rbv i^iXaopbv airov the sense is that
of Ps. cxxix. 4 'mercifulness.' Comp. c. xvi. 11 i^iXaopol.
The corresponding verb I'Xdo-xopat is found twice in the N. T. : Use of
(i) With the dat. of person sinning, 'tXaaKopai.
Luke xviii. 13 IXda-dqrl not r^ dpapraXd.
(2) With the accus. of the sin,
Heb. ii. 17 ets rd iXdoKeodai rds dpaprlas too Xaov.
"iXdo-Kopat is comparatively rare in the lxx. It occurs as a translation
of -133: (i) With accus. of the sin,
Ps. Ixiv. 3 IXda-q rds doe^e'ias.
(2) With dat. of the sin,
Ps. Ixxvfi. 38 iXdo-erat rats dpaprlais.
— Ixxviii. 38 iXdo-^ijrt rats dp.

84 THE FIRST EPISTLE OF ST JOHN:
It occurs also as a translation of nbp for which tXe<»$ etvat is commonly
used: (i) With the dat, of person,
4 (2) K, V, 18 iXdo-erat [iXao-5?Jo-erat] r^ SovXca.
(2) With the dat. of the sin,
Ps. xxiv. 12 tXdodqn Trj dpapr'ui.
(3) Absolutely, Lam. iii. 42 ov^ IXdodqs.
Dan. ix. 19 IXdodqn,
i^LXda- The compound i^CXdoKopai, which is the usual representative of IS?,
Kopai, jg more common. This is found
(i) With the accusative
(tt) of the object cleansed :
Ezek. xliii. 26 rd dvoiaorqpiov.
¦ — xiv. 18 TO dyiov.
— xlv. 20 rdv oiKov.
— xliii. 20, 22 rd dva-iaa-rqpiov C^tSH)
(6) and specially of sin,
Dan. ix. 24 rov i^iXdoaodai dSiKias.
Ecclus. iii. 30 dpaprlas.
Comp. Ps. Ixiv. 4.
In this case the subject (he who expiates, atones, cleanses) may be either
(a) God Ecclus. V. 6 jrX^^os dpapndv.
— xxxi. (xxxiv.) 23 ovSe e'v jrXjf^ei dvoidv i^iXdoKerai
dpaprlas,
or
(b) the human agent,
Ecclus. iii. 3 d npdv narepa i^iXdoerai dpaprlas.
— XX. 28, xxviii. 5.
So also the word is found in the passive,
I Sam. iii. 14 et i^iXaa-dqaerai q d8iKia...iK dvo'ias C^B??'.).
Comp. Deut. xxi. 8 i^iXaodqaerai airols rd atpa.
(2) With jrept gen.
(a) of the sin :
Bx. xxxii. 30, &c.
or
(6) of the person sinning,
Lev. i. 4.
— iv. 20, &c.
Comp. Ecclus. xvi, 7 ovk e'^tXdo-aro jrept r<3v dpxa'iav yiydvrav.
So also with -inep,
Ezek. xlv, 17.
The word is also used absolutely.
Lev, xvi. 17. Comp. Lam. iii. 42 ; Dan. ix, 19.

THE FIRST EPISTLE OF ST JOHN, ¦ 85
(3) Passive with djro,
Num. xxxv, 33 OVK i^iXacrdqa-erai q yq dno rov alparos.
(4) The accusative of the person 'propitiated' is found only,
Gen, xxxii. 20 (1S3) i^iXaa-opai TO irpooanov airov iv rols
ddpois (for e'v comp, Levit. vi. 37 ; i Sam, ifi, 14),
Zecho vii, 2 (n?n) i^iXaoarrdai rbv Kvpiov.
Comp, Clem, ad Cor. i. 7 ot Se (the Ninevites) peravoqaavres e'jrt TOts
dpaprqpamv i^iXdcravro rbv deov iKerevoavres.
These constructions stand on remarkable contrast with the Classical Contrast
usage in which the accus. of the person propitiated is the normal construe- °^ Biblical
tion fi"om Homer downwards; a usage which prevails in patristic writers, classical
They shew that the scriptural conception of IXda-Keodai is not that of usage.
appeasing one who is angry, with a personal feeling, against the offender ;
but of altering the character of that which from without occasions a neces
sary alienation, and interposes an inevitable obstacle to fellowship. Such
phrases as 'propitiating God' and God ' being reconciled' are foreign to the
language of the N. T. Man is reconciled (2 Cor. v. 18 ff.; Rom. v. lof).
There is a 'propitiation' in the matter of the sin or of the sinner. The
love of God is the same throughout; but He 'cannot' in virtue of His very
Nature welcome the impenitent and sinful: and more than this. He 'can
not' treat sin as if it were not sin.
This being so, the tXao-pds, when it is applied to the sinner, so to
speak, neutralises the sin. In this respect the idea of the efficacy of
Christ's propitiation corresponds with one aspect of the Pauline phrase
'in Christ.' The befiever being united with Christ enjoys the quickening,
purifying, action of Christ's 'Blood,' of the virtue of His Life and Death,
of His Life made available for men through Death,
Compare additional note on i. 9,

Additional Note on ii, 9.
St John assumes that the actual state of man and of the world is known
by experience, from what we see about us and from history and from con
sciousness. NaturaUy 'darkness' (comp. c. I 5, note) is the sphere in which man Man hy
abides (John xii. 46 ; i John fi. 9 eas dpn) untfi it is dispelled. (Comp. ^^^^^^ ™
John vifi. 12 ; I Pet. ii. 9 ; Eph. vi. 12 ; Col. i. 13.) Under one aspect this ^^^ ^g^jjj_
darkness has wrought its work, and the crisis is past (c. ii. 1 1, iTv(pXaa-ev,
note). Under another aspect there are times when the darkness faUs
afresh over men with a thicker gloom (John xii. 35, tva pq o-k. v. KaraXd^q).
Viewed from a different point of sight this darkness is death (John v. 24).
This present state of man is due to a mysterious interruption of the This state '
Divine plan which is noticed abruptly (John i. 5) and came from another due to ex-
order (c. fii. 8). It is not due to a physical or metaphysical necessity, and is fl^gngg.""
foreign to the essence of man. As the creature of God man was made good
not absolutely but relatively. Sin has disturbed his normal development
(c. lit 4). Nothing however is said by St John of the FaU ; nor does he

86

THE FIRST EPISTLE OF ST JOHN.

Man faOed
to see God.

The mis
sion of the
Son of God
revealed man to
himself.

The actual
state of
man she-wn in
contrasts.

The wide
extent of
these contrasts.

mention Adam (yet comp. Apoc. xii. 9 ff. ; xx. 2 d d'^is d dpxaios). The sin
of Cain, the manifestation of sin in the realm of human life, and not the
sin of Adam, is treated as the archetypal sin (c. ii. 12).
As a necessary consequence of his state, man failed of himself to gain
a knowledge of God in the way of nature (John i. 10; comp. iii, 3), though
he was nob lefb unvisited (John i. 4, 9).
Under these circumstances God sent His Son to save the world, giving
in this the measure of His love (John iii. 16 f ; c. iv, 10). But the coming
of Christ was in effect a judgment, shewing to men what they had become
(John ix. 39; comp. Apoc. ifi. 17 ff.; Luke ii. 34 f). For they vrere not
¦without the power of recognising this divine revelation (John xv. 22, 24 ;
V. 36). The will to recognise God and not the capacity was wanting (John
V. 40; vii. 17; vifi. 44; xii. 48 e^et rdv Kplvovra; comp. iii. 18; vi. 67;
ix. 41). The manifestation of love called out, as a necessary consequence,
the opposition of selfishness, hatred (John iii. 19 f ; vii. 7 ; xv, 18 f., 23 t. ;
xvfi. 14; comp. c. ii. 9, 11; iii- 10, 15 ; iv. 20). But this hatred was in
despite of man's real nature. It is true stiU that if he violates moral law
he 'lies,' and 'deceives himself (c. i. 6, 8 ; ii. 4, 22 ; iv. 20).
These several traits combine to give a striking view of the grandeur
and powerlessness of man (' un roseau pensant'). He is made for God : he
is unable of himself to attain to God : God claims his concurrence with the
activity of Divine love. And it is most worthy of notice that St John
simply declares the antithetic facts in their simple solemnity. He shews
no desire to resolve the discords which he accentuates. He leaves them
for a state of fuller knowledge and larger life.
Man is in darkness and death (John v. 24 ; c. iii. 14). On the other
side the true Light shineth (John i. 5 ; xii. 36 ; c. ii. 8) ; and Christ offers
' His flesh for the life of the world' (John vi. 51).
The world 'lieth in the EvU One' (c. v. 19). On the other side ' the
Prince of the world' is judged and cast out (John xii. 31 ; xvi. 11 ; comp.
xiii. 40 ; c. V. 4 ly v'lKq q viKqoaoa). There is a human wiU which is responsible
and therefore in that sense ' free' (John v. 40 ; ifi. 19 ff. ; vii. 17). On the
other side there is a Divine wiU which we cannot conceive to be finally
ineffective (vi. 44 ff., 65 ; v. 21).
In the opening of the Gospel, John i. 12 f , these contrasts find a con
current affirmation. On the one side the human element is seen in eXaj3ov,
jrto-revovo-iv, yeveodai. On the other side the Divine element is seen in
iyevvqdqoav, ehaKev i^ovolav, reKva deov. Comp. John vi. 27 ff. (ipya^eode,
hdoei). The same clear assertion of truths which appear to be in opposition
extends to other parts of the region of Divine and human relations. There
is one absolute message (John xii. 48) ; and yet concessions are made that
men may embrace it more readily (John v. 34 ; comp. vifi. 17). There is a
group whom Christ speaks of as His own (John x. 27, 4) ; and yet He
appeals generally to aU, for the image of thirst expresses a universal want
which Christ alone can satisfy (John vii. 27). A new birth is necessary for
the perception of the Divine Kingdom and entrance into it (John iii. 3 ff.) ;
and yet there are, as stiU without it, those who ' are of the truth ' (John
xviii. 37), who 'do the truth' (ifi. 21), who are 'children of God' (xi. 52),

THE FIRST EPISTLE OF ST JOHN. 87
In part we can see perhaps where the reconciliation of these statements
can be found. In part they finally go back to the fundamental antithesis
of the finite and infinite before which our present powers fail. The teaching
of St John helps us to see that it is enough that we hold the fulness of the
truth as it is presented to us in fragments.
Additional Note on ii. 13,
St John speaks comparatively little of subordinate spiritual powers in Pew refer-
his Gospel and Epistles. The ministry of angels is essential to the whole enoes to
structure ¦ of the Apocalypse, which contains also characteristic references natenowers
to 'the Serpent,' 'the ancient Serpent,' 'the dragon' (xii, 3 ff. ; xui. 2 ff. ; of good
xvi. 13; XX. 2), 'who is called the Devil and Satan' (xfi. 9) ; compare also and evU in
ix. 20 (rd Satpdvia) ; xvi. 14 (jrv. Satpovt'eov). But into these notices we do ^^ John.
not now inquire.
The only references to angels in the Gospel are in i. 52 ; xx. 12 (v. (3)
4, embodies an early tradition, but is no part of the original text). They
have no place in the Epistles. In the Gospel ' demons' are only spoken of
by the Jews or in direct reference to their words (vii. 20 ; vfii, 48 ff. ; x. 20
f). In the first epistle 'spirits' of antichrist are described as influencing
men (c. iv. 2 ff. note, 6).
But the notices of the representative power of evil are of great im- The Evil
portance. He is spoken of as ' the Devil' (d Sid/3oXos John viii. 44 ; xui. 2; One.
c. iii. 8, 10), the false accuser (John vi. 70 note) ; 'Satan' (d SaravSs John
xifi. 27), the adversary (comp. 6 Karqyap ; Apoc, xii. 10); 'the evil one'
(d jrovj;pds xvfi. 15, note ; c. ii. 13 f ; iii. 12 ; v. 18 f.) ; 'the ruler of this (the)
world' (d dpxav TOV Koo-pov rovrov John xii. 31 ; xvi. 11 ; d rov k. dpx. John
xiv. 30).
Of his origin nothing is specially said. But enough is laid down to -A- fallen
exclude the notion of two coordinate or absolute or original beings, good "^^^S-
aud evil He was originally good, but 'he stood not (John viii. 44 ovk
eorqKev, note) in the truth.' This is all that we are concerned to know.
For the rest he appears 'from the beginning' on the scene of human
activity (c. iii. 8). Thus he stands in opposition to the Word (c. i. i), and
finally to the Incarnate Son (c. in. 8 note ; John v. 18 t. ; xiv. 30 f ).
In this, respect he is directly at variance with Christ in His essential The anta-
character. Christ is ' the truth' (John xiv. 6) : the devil is a fiar (John vifi. f^^g* °f
44; comp. c. ii. 22). Christ is 'the life' (John xiv. 6): the devfi is a
murderer (John vifi. 44; comp. c. iii. 15). In each case a personal an
tagonist is set over again.st the absolute idea. In relation to the reality
of things, and in relation to human fellowship : in the regions of thought,
feeling, action ; the devil conflicts with the Son of God.
For the present, as the titie 'the ruler of this world implies, the devfi ^jj^j.F®g-^_
exercises a wide influence over men (c. ifi. 8 ff. ; John viiL 44 ; xui. 2, 27). ^^^^ ^^
They may become his ' sons,' his ¦ children ' (c. iii. 10 note) ; they may be ' of men.
him' (c. in, 8). But they are never said to be 'born of him,' as they are
born of God (c, ii, 29 &c.). And in relation to the work of Christ he is -Ateady
already finally defeated (John xvi. 11 ; xfi. 31 ; xiv. 30 ; c. v. 4, 18). It °^l'^j^^
remains to secure the fruits of the victory.

88

THE FIRST EPISTLE OF ST JOHN.

Additional Note on ii. 17,

St John's
conceptionoforeation.

An order
unfoldedin spite of
the irrup
tion of
darkness.
A Divine
' must.'

A Divine
' cannot.'

A Divine
' hour.'

The main conception of creation which is present in the writings of St
John is expressed by the firsb nobice which he makes of ib: 'att things came
into being (iyivero) through [the Word]' (John i. 3). This statement sets
aside the notions of eternal matter and of inherent evil in matter. ' There
was when ' the world ' was not' (John xvii. 5, 24) ; and, by impUcation, all
things as made were good. The agency of the Word ' who was God' again
excludes both the Gnostic idea of a Demiurge, a Creator essentially inferior
to God ; and the idea of an abstract Monotheism, in which there is no living
relation between the creature and the Creator ; for as all things come into
being 'through' the Word, so they are supported 'in' Him (John i. 3 d yey.
e'v aird ^aq qv note ; comp. Col. i. 16 f ; Heb. i. 3). And yet more the
use of the term iyevero, ' came into being,' as distinguished from eKTiadq
' were created,' suggests the thought that Creation is to be regarded
(according to our apprehension) as a manifestation of a Divine law of love.
Thus Creation (ndvra iyevero St' avroij) answers to the Incarnation (d Xdyos
o-dp| iyevero). All the unfolding and infolding of finite being to the last
issue lies in the fulfilment of His will Who is love.
The irruption of darkness, however, has hindered the normal progress of
the counsel of God. This is obvious iu ' the world' which falls within the
range of man's observation. But in spite of the -violation of the Divine
order by man there is still a fulfilment of the counsel of God in the world.
This is seen most distinctly in the record of the Lord's work. In the
accomplishment of this there is a Divine necessity, a ' must ' and a ' cannot '
in the very nature of things ; and also a Divine sequence in the unfolding
of its parts.
This Divine ' must' (Set) extends to the relation of the Forerunner to
Christ (ifi. 30) ; to the fulfilment of the work of God during an allotted
time (ix. 4) ; to the Passion aud Exaltation (iii. 14 ; xii. 34) ; to the Rising
again (xx. 9) ; to the execution of a wider office (x. 16) (comp. Apoc. i. i ;
iv. I ; xxii. 6 ; xvii. 10 ; xx. 3).
On the obher hand there is also a 'cannot,' a moral, and not an
external or arbitrary, impossibility in life. This defines, while it does
not limit, the acbion of bhe Son : v. 19, 30 (comp. Mark vi. 5). And so also ib
fixes bhe conditions of discipleship (iii. 5 ; vi. 44, 65 ; vu. 34, 36; vfii. 21 f ;
comp. xfii. 33, 36); of understanding (ifi. 3 ; viii. 43 f ; xiv. 17); of faith
(xii. 39 ; comp. v. 44) ; of fruitfulness (xv. 4 i) ; of progress (xvi. 12) ; of
character (i John iii. 9).
These terms ('must,' 'cannot') lay open the conditions (so to speak) of
the Lord's life. The Divine sequence in the course of its events is no less
distinctly marked by the term ' hour.' The crises of the manifestations of
the Lord are absolutely fixed in time (ii. 4 ; comp. xi. 9 f ; ix. 4). Till this
hour comes His enemies are powerless (vu. 30 ; viii. 20). When it has
come He recognises ibs advenb (xu. 27 ; xviL i) ; and it is appointed with
a view to the issue to which it leads (xii. 23 ; xfii. i tva).

THE FIRST EPISTLE OF ST JOHN. 89
Compare iv. 21, 23 ; v. 25, 28 ; i John ii, 18 ; Apoc. xiv. 7, 15 (dpa);
John vii. 6, 8 (Katpds) ; Eph. i. 10 rd irXrjpapa rdv Kaipdv ; Gal, iv. 4 rb
nXqpapa Tov xpbvov.
Under this same aspect the 'works' of the Lord are said to have been The Ufe of
'given' to Him (v, 36; xvu. 4). The circumstances which furnished Christ,
occasion for them are shewn to enter into the scheme of providence (ix. 3
tva ; xi. 4 tva). Even unbelief was a necessity in regard of the history of
mankind (xu. 38 ; xifi. 18 ; xv. 25 ; xvii. 12). This being so, Christ knew
all 'the things that were coming upon Him' (xvfii. 4 ; comp. xiii. i, 11 ; vi.
64 ; comp. xvifi. 9, 32). He laid down His life ' in order to take it again'
(x. 17). This was His Father's will ,
The whole fife of Christ was thus a ' fulfilment, ' ' a bringing to a perfect
accomplishment ' of aU that had been shadowed forth or begun ^
The same Divine appointment is extended to the discipline of the Church, and the
The extremity of persecution is part of the revelation of the counsel of God life of the
(John xvi. 2 Iva, note), as even was the fafiure of the disciples at their Church ac-
Master's suffering (John xvi. 32 tva, note). The birth of the Church has a ^°^ ™^
real correspondence with the birth of the man (John xvi. 2 1 ff.). And in
the work of service there is an appointed difference of function with a
common end (John iv. 36 ff.).
The life of Christ and the life of the Church, as presented by St John, thus A true
become revelations of a perfect order even in the disorder of the world nature
lying beneath the surface of things, and veiled by suffering and by the ^eathan
workings of evil. In the same way he seems to indicate that below the pearances.
transitory appearances of nature there is that which is Divine and abiding.
' The world passeth away (napdyerai) and tlie desire thereof (i John fi.
17, 8), but at the same time he looked for a new heaven and a new earth
(Apoa xxi. i).
He recognised most sharply the difference between the natural and the
unnatural in what wo caU Nature as a whole, and saw in the complete
destruction of the unnatural, the restoration of Nature. In this position
he stands alike removed from the Hellenic worship of nature and from the
Gnostic degradation of nature. (Comp. Lutterbeck, Lehrb. d. Apost. ii.
270 t) Additional Note on ii. 18.
Different elements entered into the conception of 'Antichrist' in early Elements
patristic literature. Of these the chief were Dan, vii, 7 ff. : Matt. xxiv. i" tl?e oon-
23 ff. ; 2 Thess. fi. 3 ff. ; Apoc. xiii. ITti-"
But the aspects under which the opposing power is presented by St christ.
Paul and St John (Epistle) are distinct. The portraiture in St Paul is based
' 1 The use of the two words nXqpoa, (6) TeXeiSaai
reXeioa is worth study : iv. 34 reX. avrov rb Ipyov ; v. 36 rd
{a) nXripuaai ?pya a, 5eS. iva reX. ; xvu. 4 rd Ipyov
vii. 8 6 ipbs Kaipbs oujrw nenX-qptorai. reX. 0 SidtaKas poi.
Of Holy Scripture andDivine words : Of Holy Scripture : xix. 28 tvareX. -rj
iva nX-ripuffq xii. 38 ; xiii. 18; xv. 25; yp. Comp. reriXecrrat, xix. 28, 30; aud
xvfi. 12; xviii. 32; xix. 24, 36. Comp. Apoc. x. 7.
Apoc. vi. II,

90

THE FIRST EPISTLE OF ST JOHN.

Ir,E!ia:DS.

Okigen.

Teetol-
LI.IN.

Balaam.

Armillus.

The Apo
calypse.

on that of Daniel and presents a single adversary claiming personal wor
ship, while St John dwells upon the spiritual element in his claims, and the
spiritual falsehood which gave him the semblance of strength.
Ie,en.bus, the earUest writer who treats of the subject in detail, combines
the name of Antichrist with the description in 2 Thess. ii. 3 ff. and the
cognate passages in Daniel, St Matthew and the Apocalypse (Iren.
V 25 ff).
Clement of Alexandria is silent on Antichrist. Bub the teaching on
Antichrist attracted the attention of Celsus, though Origen says that he had
not read what was said of him by Daniel or Paul (c. Cels. vi. 45). In reply
to Celsus Origen explains his own view, which is briefly that the Son of
God and the son of the evil one, of Satan, of the devil, stand at the opposite
poles of humanity, presenting in direct opposition the capacity of man for
good and for evil. Elsewhere Origen draws out at length a comparison of
Christ and Antichrist. All that Christ is in reality Antichrist offers in
false appearance (Comm. Ser. in Matt. § 27); and so all false teaching
which assumes the guise of truth, among heretics and even among heathen,
is in some sense 'Antichrist' (id. § 47).
Tertullian speaks several times of Antichrist and Antichrists.
Quoting 2 Thess. ii. 3 he writes ' homo delinquentice, id est, antichristus' {de
Res. carnis, 24 ; cf 27). Again referring to Matt. xxiv. 24, he asks : ' qui
pseudoprophetfe sunt nisi falsi praedicatores ? qui pseudapostoli nisi adulteri
evangelizatores ? qui iintichristi nisi Christi rebelles ? (de prwscr. hxr. 4).
And again in reference to i John ii. 18 he writes: in epistola sua eos
maxime antichristos vocat qui Christum negarent in came venisse, et qui
non putarent Jesum esse filium dei. lUud Marcion, hoc Ebion vindicavit
(id. 33)-
One feature in the conception of Antichrist ought not to be overlooked.
,Iusb as Moses was the type of the Christ in His prophetic character,
Balaam, ' the anti-Moses,' was regarded as a type of the Antichrist. This
explains the enigmatic references in Apoc. ii. 14 (6) ; Jude 1 1 ; 2 Pet.
ii. 15. In late Rabbinic traditions an Antichrist (Armillus, Armalgus) w.as
represented as kfiling the Messiah of the stock of Ephraim, and then
himself slain by the Messiah of the stock of David (Targ. on Is. xi. 4 ;
comp. 2 Thess. ii. 8).
The Epistles to the Seven Churches form a commentary on the idea of
the many antichrists.
Apoc. ii. 2 (Ephesus) rods Xiyovras eavrovs dnoa-rdXovs. id. 6 rd epya
TWV NtKoXatrtov.
ii. 9 (Smyrna) rdv Xeybvrav 'lovSatovs e'vat.
ii. 13 (Pergamum) ottov d dpbvos roD Saravd. 14 r^v 8i8axqv BaXadp.
15 rqv didaxqv NtKoXatr<3v.
fi. 20 (Thyatlra) 'Iefe'/3eX, q Xeyovcra eavTqv npo(pqriv. 24 rd ^adea rov
Saravd (cf I Cor. ii. lo).
iii. 3 (Sardis) pvqpbveve nds el.Xqrpas Kal qKovons Kal rqpei.
iii. 8 f. (Philadelphia) r^s o-waymy^s rov SjTOva, r<av Xeydvrcov e'avrovs
'lovSatovs etvat.

THE FIRST EPISTLE OF ST JOHN. 9^

Additional Note on ii. 20.
There is a remarkable variety of readings in the last words of this
verse :
(l) Kat OtSare ndvra
AC MSS mss
Memph Vulg.
The Syriac reads jrdvra but translates it as if ib were masc, (and know
every man).
(2) Kat oiSare (-at N) jrdvres NP 9.
Hesych. Presb. (ssec. vii) in Lev. i. 5 ff. (Migne P. Gr. xciii. p. 796) Et
vos unctionem habetis a sancto et scitis omnes.
(3) OtSare jrdvres B Theb.
The rendering which is given without variation in the Discourses of
Augustine (ad loc.) ut ipsi vobis manifesti sitis can hardly be correct.
His comment suggests jrdvres : banc unctionem Christi dicit omnes qui
habent cognoscere malos et bones ; nee opus esse ut doceantur quia ipsa
unctio docet eos.
The Latin translation of Irenseus, in a continuous quotation of vv. 18 — 22,
omits V. 20 and part of ». 21 : ...sed ut manifestarentur quoniam non sunt
ex nobis. Cognoscite ergo quoniam omne mendacium extraneum est et
non est de veritate. Quis est mendax... (Iren. iii. 16. 5).
The combination for jrdvres NBP 9 Theb. is very strong ; and the shorter
reading without Kat readily explains how the others arose. When once the
connexion of otSare with r^v dXqdeiav was lost, the insertion of koI and the
change of jrdvres to jrdvra was almost inevitable, especially with the ap
parent parallel in v. 27 jrept jrdvriMV.
The occurrence of 9 (Cambr. Univ, Libr. Kk. vi. 4) in the small group of
authorities which have preserved the main element of the true reading
may serve as an excuse for directing attention to that remarkable ms,
which has been strangely overlooked.
It was pointed oub by Porson and Marsh bhat this ms is that marked
ly' in Stephens' edition of 1550 ; and apparently the capricious selection of
readings quoted from it by Stephens has been the limit of the knowledge
of the MS preserved by later editors. Mill's generalisations from the
readings in Stephens (Proleg. 1173) might well have caused it to be more
carefully examined.
The foUowing readings in i John are worthy of notice :
i. 2 i(pavepddq iv qplv,
— 4 qpdv,
— 9 rds dpaprlas qpdv,
ii. I ypd(popev.
— 8 e'v >;;itv.
— II irv<pXa(Tev airbv Kal rovs o(pdaXpovs airov-
— 17 -q inidvpla om. airov.

92 THE FIRST EPISTLE OF ST JOHN.
ii. 1 8 vvv om. Kal.
— 20 Kat OtSare jrdvres,
iii. I ebaKev.
¦ — — ¦ KXqddpev Kal iopev.
— 5 '''ds dpaprlas qpdv.
— 7 reKva.
— 8 rov StajSdXov e'o-n'v om. iK.
 d Sid/3oXos an' dpxqs.
— 19 yivaoKopeda.
— 21 Karayivda-Kq Om. qpdv.
— 23 niorevapev,
iv. 2 yivda-Kopev.
— 3 'l?;o-ovv o-m. rdv.
— 8 d pi) dyajrmv e'K rou deov oiK eonv.
— 10 qyanqKapev.
V. 4 ipdv.
— 20 q ^aq ij aldvios.
The title of the Epistle is inioroXq 'ladwov d and the subscription rov
dyiov djT. 'Im e'jrto-roXi; d.

III. l]

THE FIRST EPISTLE OF ST JOHN,

93

III, ''IdeTe TTOTaTTtjv dyaTrrjv SeScoKei/ nfuiiv 6 TraTnp

I SiSuKev NBC : gdaj/cev A,

qplv : vplv B.

II. The chilbren of God and
THE CHILDREN OP THE DEVIL(iii. I — 12).
The section seems to fall most na
turally into three parts :
1 . The position present and future
of the children of God (iii. i — 3).
2. The essential character of the
children of God (4 — 9).
3. The outward manifestation of
the children qfGod (10 — 12).
The thoughts are unfolded through
out in contrast with the corresponding
thoughts as to the position, character,
and manifestation of 'the children of
the devfi.' The world knows not
Christians. Sin is incompatible with
Sonship of God. Active hatred is the
sign of hostifity to right.
I . The position present and future
of the children of God (i— 3).
The position of Christians is con
sidered in regard both to the present
(v. i) and to the future {v. 2). They
stand now to 'the Father' in the rela
tion of 'chUdren of God' in title and
in reality: on the other hand 'the
world' faUs to recognise them. Their
future is as yet unrevealed; but so
much is known that it will answer to
the open, transfiguring vision of God
in Christ. Meanwhile therefore the
thought of this transfiguration is the
rule and inspiration of Christian effort
(«• 3)-
I. iSere] Videte v., Ecce Aug., Be
hold. The use of the plural is remark
able, and elsewhere it is used only of
something actually visible (Gal, vi. 1 1 ;
yet comp. Acts xfii. 41- i^x). The
image at the close of the last chapter
(born of Him) seems to fiU St John's
vision, and, as he pauses to dweU upon
it himself, he invites his readers to
contemplate the same truth as pre
sent before them in an intelUgible
shape.

noranqv dydnqv] qualem carita-
tem (dilectionem Aug.) V., what man
ner of love truly divine in its nature.
The word jrorajrds, which is not found
in the lxx., is rare in the New Testa
ment. It is used to call attention to
the character both of persons (Matt.
vfii. 27; Luke vii. 39; 2 Pet. ifi. 11)
and of things (Mc. xiii. i ; Luke i.
29). d Trarifp] the Father. This title is
chosen in order to illustrate and (in
some degree) to explain the gift of
love which God has bestowed on men.
Se'SwKev ij.] dedit nobis Y., hath given
unto us. Comp. John xiv. 27. The
love is not simply exhibited towards
befievers, but imparted to them. The
divine love is, as it were, infused into
them, so that it is their own, and be
comes in them the source of a divine
life (Rom. xifi. 10). In virtue of this
gift therefore they are inspired with a
love which is like the love of God, and
by this they truly claim the title of
children of God, as partakers in His
nature. Comp. c. iv. 7, 19. See also
Leo, Serm. xii. § i (Migne, Patrol.
Lat. LIV. p. 169) : Difigendo itaque
nos Deus ad imaginem suam nos re-
parat et, ut in nobis formam suse bo-
nitatis inveniat, dat unde ipsi quoque
quod operatur operemur, accendens
scilicet mentium nostrarum lucernas,
et igne nos suse caritatis inflammans,
ut non solum ipsum sed etiam quid-
quid diligit diligamus.
With Se'SojKev, which regards the en
dowment of the receiver, contrast
KexdpioTcu (Gal. iii. 18), ixaploaro
(Phfi. fi. 9) which regards the feeling
of the giver.
jjpiv (vpTv)] St John is here con
sidering the blessing of love as actu
ally realised in the Christian society.
Contrast John ui. 16 qydrrqa-ev 6 deus
TOV Koopov.

94

THE FIRST EPISTLE OF ST JOHN.

[III.

'Iva TCKva Qeov KXridwfxev, Kai io/iiev. Bia tovto a
Koofxo'i ov yivwoKei rifJid^ 'otl ovk eyvia avTOV. * Aya-
Kai iapiv XABC vg me the syrr : om. T. The Latt. by a natural error read et

simus (as depending on ut). Compare c. v. 20.

i]pS,s : vpds N*.

iva...KX7;5<npev...] ut ... nominemur
(vocemur Aug.) V., that we should
be called. The final particle has its
full force. The divine gift of love
which is appropriated by the believer
form the basis, the justification, of
the divine title. The end of the bless
ing is that sonship may be real. For
Iva compare ». 1 1 note.
Pelagii...condemnatur hseresis in eo
quod dicitur a Deo nobis caritatem...
dari qua adoptionem filiorum accipia-
mus (Bede).
re'Kva deov] filii Dei Y., children of
God not sons of God which comes
from the Latin. The thought here is
of the community of nature with
the prospect of development (tc'kvov,
comp, 2 Pet. i. 4), and not of the posi
tion of privfiege (vtds). The only place
in St John's writings where 'son' is
used of the relation of man to God is
Apoc. xxi. 7 in a free quotation from
Zech. viii. 8.
The use of vtds is characteristic of
Sb Paul's Bpisbles to the Romans and
Galatians: Rom. vifi. 14, 19; Gal. iii.
26 ; iv. 6, 7. Comp. Heb. ii. 10, xii.
5 ff.; Rom. ix. 26; 2 Cor. vi. 18; Matb.
V. 9, 45, xvfi. 26; Luke vi. 35, xx. 36.
On the obher hand bhe idea of 'chil
dren of God' (reKva deov) is not un
frequent in St John: vv. 2, 10, v. 2;
John i. 12, xi. 52. See Additional
Note, By using deov in place of the sim
ple pronoun au'roO St John, reciting
the full name of Christians {v. 10; v.
2; John i. 12, xi. 52; Rom. vifi. 16 ff.,
ix, 8; Phil. ii. 15), emphasises the idea
of the nobility of the Christian's posi
tion ('children of Him who is God').
KXqddpev] be Called. The privilege
is already enjoyed in the presenb and
nob only anbicipated in the future.
Christians are outwardly recognised

as 'God's chfidren' in their services
and intercourse with others. Such
an open recognition of the title gives
a solemn dignity to it. /
It is worthy of notice that St John
never uses KaXelv of the Divine ' call '
(John X. 3 (pavel). Comp. John ii. 2.
Kat e'o-pe'v] and such we are. This
parenthetical addition is an emphatic
expression of the Apostle's own faith.
He has stated the historic position of
Christians in the world, which depends
on the Father's gift of love. He af
firms now that that historic position
corresponds with a real fact. The
name represents an absolute truth.
For such an introduction of a reflec
tive comment see i. 2 note ; 2 John 2.
The Latin by a natural error con
nects the ea-pev with tva, Ui nomine
mur... et simus.
Std rovro] propter hoc Y., for this
cause, i. e. because we are chfidren of
God, and so share His nature, the
wmdd knoweth us not. The reference
to the world at first sight seems to
interrupt the current of thought, but
St John's whole argument proceeds
on the supposition that men stand
between two powers, God and tho
world. He has shewn the relation
in which they stand to God : he now
shews the relation in which they stand
to the world. At the same time the
clause meets an objection which is
likely to rise from a consideration of
the character of Christians. If they
are children of God, righteous and
loving, may they not look for an im
mediate and decisive victory ? So we
are inclined to argue ; and therefore
the apostie at once points out that
their lUceness to God becomes the oc
casion of misunderstanding.
ov yiva)o-Ket...ovK eyvu...] non no-
vit...non novit...Y., non cognoscit...

III. 2]

THE FIRST EPISTLE OF ST JOHN.

95

Trr]Toi, vvv TeKva deov iojuev, Kal ovttio i(pavepoo6ri ti

non cognovit... Aug., the world know
eth us not does not enter into, come
to understand, our principles and
methods and character, for brue know
ledge of men requires sympathy (c. ii.
3 note). The conduct of Christians
musb be more or less a riddle to those
who do not take account of that
which is to them the spring of action.
This follows from the facb that when
the opportunity was given to the
world for recognising the great fea
tures of the divine character it knew
Him not (comp. c. iv. 8 note). Tho
world failed to recognise God so far
as He was manifested in creation and
history (i Cor. i. 21); and its failure
was still more conspicuous when He
was manifested in His Son (John xvi.
3). It is to this revelation specially
that the Apostle refers. The 'Him'
is God in Christ, as in ii. 29.
Augustine says, using an impressive
image : [homines] amando delecta-
tiones peceatorum non agnoScebant
Deum : amando quod febris suadebat
injuriam medico faciebant.
2. dya-nqroi] Carissimi Y., Dilec-
tissimi Aug., Beloved. The title (as
in ii. 7 note) embodies the thought
which has been just expressed. St
John in the spirit of love addresses
those who with him look forward to
the issue of love. In doing this he
takes up the words which he has just
used, half in personal reflection (koI
ea-pev) ; 'Yes, now are we children,
children with the promise of mature
development.' The change to which
he thus looks forward wfil not be in
the position of children, but in tho
conditions under which the relation
wiU be shewn. The Christian has now,
even in the present life, that which
carries with it potentiaUy infinite
blessings, but the manifestation of his
sonship is hindered by the circum
stances in which he is placed. He
willnotbe anything essentially different
hereafter, but he wiU be what he is

now essentially more completely,
though in ways wholly beyond our
powers of imagination.
vvv...iopev, Kat'...] now...are ice
and... The thought of what Christians
are and the thought of what they will
be are treated as parts of the same
thought and not placed in contrast.
The fact and the hope are both power
ful for life.
ovjra) i(pavepddq...edv (Pavepadq...]
nondum apparuit ... cum apparue
rit... Y., nondum manifestatum est
(and apparuit) ... cum apparuerit
(and manifestatum fuerit) Aug.,
manifestatum est... si manifesta,verit
(one MS. manifestatus fuerit) Tert.,
nondum revelatum est. ..cum revela-
tum fuerit Ambr.
The main difliculty in this passage
lies in the interpretation of the clause
e'dv (pavepadq. The subject is not
expressed ; and the clause can be
rendered either (i) if it be manifested
i.e. what we shall be ; or (2) if he be
manifested. In favour of the first in
terpretation it is urged that the clause
must refer back to tho corresponding
words (ovna itpavepddq) which have
immediately gone before : it is not yet
manifested... if it be manifested... ;
unless such an explanation be ob
viously excluded by other considera
tions; and on the other hand it is
answered rightly, I think, that this is
in fact the case ; that the words if it
be manifested are altogether without
force ; or rather that they obscure the
meaning. The knowledge which is
affirmed is not dependent on any
manifestation,but absolute. Christians
already possess it ; and their certainty
so far is not conditioned by anything
future. Or to put the thought some
what differently: ib cannob be said
that the knowledge that we shaU be
like Christ (which is assumed) de
pends upon the manifestation of what
we shaU be. On the other hand there
is an inspiring power in the assurance

96

THE FIRST EPISTLE OF ST JOHN.

[HI. 3

icrojueda. oiSafxev 'oti iav (pavepcadfj 'ofJioioi avTto eoo-
jaeda, oti o^ofxeda avTov Kadwi ioTiv. ^Kai Tras o
2 otdapev XABC vg the syr hi : -)-S^ r me syrvg.

thab our Ukeness to the Lord -will be
a likeness to His glorified Being,
which wiU hereafter be shewn, though
as yet we cannot understand what it
is. And further in support of the ren
dering */ he be manifested it is to
be noticed that the same phrase has
been used in ii. 28 where the meaning
isbeyond all doubt. It may be added
that this use of (pavepovodai appears
to rule the whole line of the apostle's
thought (fi. 28, in. 8). Christ has been
(was) manifested and He will be
manifested. The past manifestations
made some things clear and left some
things dark (iii. 5, 8). The future
manifestation will remove this dark
ness (comp. Col. iii. 4).
Even in the foregoing clause there
is, as will be seen, something of this
same thought. The manifestations of
the Risen Christ have not completely
iUuminated our future.
ovjrto i(pavepddq] it is not yet made
manifest. The aorist {i(pavepddq) ap
pears to point back to some definite
occasion on which the revelation
might have been expected (compare
e'yviB V. i). Perhaps it is best to
refer the word to the manifestations
(comp. ii. 28 note) of the Risen Lord.
'fhese revelations of a changed and
glorified humanity do not make
known to us what we shall be. They
only serve to shew that the limita
tions of the present mode of existence
wiU be removed.
rt ia-dpeda] For the use of the
direct interrogation, see Moulton's
Winer, pp. 210 i.
oiSapev] we know. Comp. c. v. 2, 18
notes. There is no opposition between
this clause and that which imme
diately precedes such as is suggested
by the Se of the common text. The

knowledge corresponds with the
whole consciousness of the position
of children.
opotot aird] similes ei, Y., like him,
fike God in Christ. The image in which
we were made will then be consum
mated in the likeness to which it was
the divine purpose that we should
attain. This likeness of man redeemed and
perfected to God is the fikeness of
the creature reflecting the glory of
the Creator. Contrast Phil. ii. 6 Td
eivai 'ioa ded, said of the Son. Dispar
est res, sed sicut ad simUitudinem
dicitur. Habemus ergo et nos imagi
nem Dei, sed non illam quam habet
Filius aequalis patri (Aug.).
dn d'^opeda..^ quoniam videbi-
mus. . . v., because we shall see. ... The
causal particle is ambiguous. The
likeness to God may be either (i) the
necessary condition, or (2) the actual
consequence of the Dirine Vision,
The argument may be : We shall see
God, and therefore, since this is pos
sible, we must be fike Him ; or. We
shall see God, and in that Presence
we shall reflect His glory and be
transformed into His likeness. Both
thoughts are scriptural; and per
haps the two thoughts are not very
sharply distinguished here. It is
true that fikeness is, in this case, the
condition of vision; and it is true
also that likeness is the consequence
of vision. We see that which we
have the sympathetic power of see
ing and we gain greater power of
seeing, that is greater sympathy with
the object of sight, by exercise of
the power which we have, Augus
tine dwells upon this idea : Tota vita
Christiani boni sanctum desiderium
est. Quod autem desideras nondum
vides ; sed desiderando capax efiiceris

IIL 3] THE FIRST EPISTLE OF ST JOHN. 97
exuiv Tnv iXTTiZa TavTrjv eV avTw dyvi^ei iavTOV Kadcos

ut cum venerit quod videas implearis.
 Deus differendo extendit desi
derium, desiderando extendit ani-
mum, extendendo facit capaciorem.
And again : Hsec est vita nostra ut
desiderando exerceamur.
At the same time it may be urged
that the verb (ia-opeda), which de
scribes a being and not a becoming
{yevqo-opeda 1 Cor, XV. 37, 54; John
X. 16), appears to mark a state which
co-exists with the divine manifesta
tion at the first, and does not follow
from it. On the other hand the
thought of the transfiguring virtue of
the divine vision is familiar, Comp.
2 Cor. ifi. 18; Iren. iv. 38. 3 (a very
fine passage).
In either case the central truth is
the same. The great confidence of
the believer is that he will see the
fuU revelation of the glory of God in
Christ, and therefore that when that
is made he -wiU be like Him. Time,
indeed, before and after, has no place
in the eternal.
Augustine strives to emphasise the
thought of the verse : Ergo visuri su
mus quandam visionem...prsecellen-
tem omnes pulcritudines terrenas,
auri, argenti, nemorum atque cam-
porum, pulcritudinem maris et seris,
pulcritudinem sofis et luuse, pulcri
tudinem stellarum, pulcritudinem an-
gelorum: omnia superantem quia ex
ipsa pulcra sunt omnia. Quid ergo
nos erimus quando hsec videbimus ?
Quid nobis promissum est ? Similes
ei erimus, quoniam videbimus eum
sicuti est. Quomodo potuit lingua
sonuit : cetera corde cogitentur.
The main elements in the idea of
the 'vision' of God seem to be a
direct knowledge, a real knowledge,
a continuous knowledge, a knowledge
which is the foundation of service.
The seat of the organ of spiritual sight
is the ' heart,' the part of man which
is representative of personal character
W,

(Eph. i. 18; Matt, v 8). The 'vision'
of God's face appears in the hope of
the righteous in the Psalms (Ps. xvii.
15 ; xi. 7 Hupfeld), while it is recog
nised as unattainable and unbearable
by man in the present earthly Ufe
(Ex. xxxiU. 18 ff.). In the new Jeru
salem it finds accomplishment, Apoc.
xxii. 4, His servants (SovXot) shall do
Him service (Xarpeiioovoiv) and they
shall see His face and His name
shall be on their foreheads. As He
is fight, they shaU be made light
(comp. Eph. V. 13), and when the sons
of God are thus revealed the end of
creation will be reached (Rom. viii.
18 ffi).
In treating of this final transfigu
ration the Greek Fathers did not
scruple to speak of men as being
'deified' (deonoielodai), though the
phrase sounds strange to our ears
(Athan. de Inc. Verbi iv. § 22).
Kadds e'o-nv] sicuti est Y., as He is.
Hitherto bhe Divine in Christ has
been veiled. Hereafter the Godhead
will be plain as the Manhood, when,
according to Christ's prayer. His dis
ciples shall see His Glory (John xvii.
24). It may be doubted whether it
could be said of the Father that men
shall see Him 'as He is.' Comp.
I Cor. xiii. 12, dpn St' iobnrpov iv al-
v'lypan rbre npboanov npos npooanov.
Thomas Aquinas discusses at length
{Sum. Theol. Suppl. Qu. xcii. art. i)
the question whether the human intel
lect can attain to seeing God in essence
(ad videndum Deum per essentiam),
and concludes in the affirmative.
3. Kal nds. ..in aird] et omnis qui
habet hanc spem in eo (ipso Aug.) V.,
and everyone that hath this hope on
Him. The practical conclusion from
the great Christian hope of the assi
milation of the believer to his Lord
is given as a coordinate thought (Kat).
The conclusion itself is involved in
the hope. He who looks forward to

98 THE FIRST EPISTLE OF ST JOHN. [III. 4
eKcTvo^ dyvoi ioTiv, ^Fld^ 6 ttoiwv Trjv dfxap-

becoming like God hereafter must
strive after His likeness now : Matt,
V. 8.
By employing the universal form of
expression (jrds d exav) instead of the
simply descriptive (d e^^""")) ^t John
deals with the exceptional presump
tion of men who regarded themselves
as above the common law. In each
case where this characteristic form of
language occurs there is apparently a
reference to some who had questioned
the application of a general principle
in particular cases (vv. 4, 6, 9, 10,
15; c. fi. 23, 27; iv. 7; V. 1,4, 18; 2
John 9).
It is remarkable that this is the
only place in which St John speaks
of the Christian 'Hope,' a character
istic thought of St Paul and St Peter.
St Peter speaks of a ' living hope ' as
the result of a new birth (i Pet. i. 3).
e'jr' avra] on Him, that is, as before,
on God in Christ.
The phrase e^etv iXnlSa inl Tivi is
not found elsewhere in the N.T. It is
distinguished from e'Xjr. exeiv els (Acts
xxiv. 15) by the idea of 'hope resting
upon' in place of 'reaching unto': and
from the simple ' hoping on ' (eXjrifetv
e'jTi Rom. XV. 12 ; i Tim. iv. 10) by that
of the enjoyment of possession. Comp.
i. 3 note {KOivavlav exeiv).
dyvt'^et eavrov] purifieth himself.
Personal effort is necessarily called out
by a definite object of personal devo
tion. The believer's act is the using
what God gives. So Augustine writes :
Quis nos castificat nisi Deus? Sed
Deus te nolentem non castificat. Ergo
quod adjungis voluntatem tuam Deo
castificas teipsum. Castiflcas te non
de te sed de illo qui venit ut habitet
in te. Tamen quia agis ibi aliquid
voluntate ideo et tibi afiquid tributum
est. Comp. James iv. 8; i Pet, i. 22;
2 Cor. vii. I ; I Tim. v. 22.
dyvi'fei] sanctificat Y., castificat

Aug., purifieth. The thought pro
bably is derived from the ceremonial
purification required before the ap-
pearanceinthe Divine presence. Comp.
John xi. 55 (Acts xxi, 24 ff.); Ex. xix.
10. The spiritual correlative is marked
Heb.x. 19 ff.
It is not easy to lay down sharply
the distinction between dyvos, dyvl^eiv
and Kadapos, Kadapi^eiv. As far as the
usage of the N. T. is concerned, d^yvds
has a personal, an internal, reference
which is wanting in Kadapds. 'Ayvds
suggests the notion of shrinking from
contamination, of a delicate sensibUity
to pollution of any kind, whfie Kadapos
expresses simply the fact of cleanness,
'Ayvds marks predominantly a feeling,
and Kadapos a state. 'Ayvela comes as
the result of an inward effort, Kada-
pdrqs by the appfication of some out
ward means. He of whom it is said
that he dyvifet eavrov not only keeps
himself actually 'pure,' but disciplines
and trains himself that he may move
more surely among the defilements of
the world (i Tim. v. 22; i Pet. iii 2).
Both dyvds and Kadapos differ fi-om
dytos in that they admit the thought
or the fact of temptation or pollu
tion ; while dyios describes that which
is holy absolutely, either in itself or
in idea. God can be spoken of as
dyios but not as dyvds, while Christ
can be spoken of as dyvds in virtue of
the perfection of His humanity. A
man is dytos in virtue of his divine
destination (Heb. x. 10) to which he is
gradually conformed (dytdferat, Heb.
X. 14); he is dyvds in virtue of earthly,
human discipline.
Kadds iK. dyvds e'o-nv] even as He
(Christ) is pure. The pronoun eKet
vos, as throughout the Epistle (ii. 6
note), refers to Christ. It is chosen
here, though the preceding avrds re
fers to the same divine-human Per
son, in order to emphasise the refer
ence to the Lord's human life. It is

Ill, 4]

THE FIRST EPISTLE OF ST JOHN.

99

Tiav Kal T^v dvofxiav TroieT, Kal jj ajmapTia co-tIv jj

in respect of this only that He can be
spoken of as dyvds; and in respect of
His true humanity it can be said of
Him that "He is pure," and not only
that "He was pure." The result of
the perfection of His earthly disci
pline (Heb. V. 7 ff.) StiU abides in His
glorified state. For the change of
pronouns compare John v, 39 ; xix,
35- 2, The essential character of the
children of God (fii. 4—9).
The character of children of God is
seen in relation to sin and righteous
ness. Sin is in its nature irreconcile-
able with Christianity {vv. 4 — 6), Sin
marks a connexion with the devil as
righteousness with Christ (vv. 7, 8).
Sin is impossible for the child of God
(v. 9), The underlying thought of the
action of false teachers (v. 7), who
placed salvation in knowledge, is
everywhere present.
4 — 6. The nature of sin is con
sidered in itself as to its manifestation
and its essence (v. 4); as to Christ
both in His Work and in His Person
(v. 5) ; and as to man negatively and
positively (v. 6).
4, The transition of thought from
vv. I — 3 lies in the idea of 'purifica
tion.' This effort corresponds with
the fulfilment of man's true destiny,
which Christ has again made possible.
He who commits sin does in fact
violate the divine law; and, more
than this, sin and violation of the
divine law are absolutely identical.
The first clause deals -with the prac
tical manifestation of sin and the
second with the innermost essence
of it.
In vv. 4, 5 the successive clauses
are coordinated by Kat. . .koi. . .Kat. In
vv. 6 — 8 clause foUows clause without
any conjunction.
4. jrSs d rroidv. . .] Every one that. . .
Comp, V. 3 note. The constant repe

tition of this form in this group of
verses is very impressive.
d noiav rqv dp^ qui facit peCCO-
tum (delictum Tert.) V., that doeth
sin. The phrase is distinguished
from the simple term 'that sinneth'
(d dpaprdvuv V. 6) by adding the con
ception of the actual reahsation of
sin as something which is definitely
brought about. This conception is
emphasised by the addition of the
article (rqv dpaprlav). The man does
not simply commit a sin (jrds d dpap-
Tt'av noidv comp. ». 9; i Pet. ii. 22;
2 Cor. xi. 7), but realises sin in its
completeness. Compare vv. 8, 9, John viii. 34 (rqv
dp.); and contrast James v, 15 kSv
dpaprlas q nenoiqKas.
The corresponding phrase is d jtokSv
rqv SiKaioovvqv V. ^ (lo), ii. 29, Sin
as a whole (>;' dpaprla) answers to
righteousness as a whole (q SiKaioovvq).
For q dpaprla Compare Rom. v. 12
(dpaprla V. 13); 20 f, -vi. I ff.
Kat r^v dvop. jroieT] et iniquitatem
facit v., doeth also lawlessness, vio
lates a law which claims his loyal
obedience (comp. Matt, xiii 41 ; vu. 23
ot epyafdpevoi rqv dvop.). And yet
more than this
q dpaprla iorlv 77 dvopla, peccatum
est iniquitas Y., sin is lawlessness. Sin
and lawlessness are convertible terms.
Sin is not an arbitrary conception.
It is the assertion of the selfish will
against a paramount authority. He
who sins breaks not only by accident
or in an isolated detail, but essentially
the 'law' which he was created to
fulfil. This 'law' which expresses the di
vine ideal of man's constitution and
growth has three chief applications.
There is the 'law' of each man's per
sonal being: there is the 'law' of his
relation to things without him : there
is the 'law' of his relation to God. To
•violate any part of this threefold law

100 ' raii FIRST EPISTLE OF ST JOHN, [HI- 5
dvbfiia. ^Kal dl'Sare ort eKelvo? icpaveptodr] 'iva Tas
5 oidare : otSapev N the (lat), 'rds dp. AB vg me syr hi : -t-^/twv rSO the (lat).

is to sin, for all parts are divine.
(James ii. lo).
The Mosaic Law was directed in a
representative fashion to each of these
spheres of duty. It touched upon
man's dealing with himself : upon his
treatment of creation (of men, animals
and crops) : upon his duty towards
God. In this way it was fitted to
bring home to men the divine side of
all action.
The origin of sin in selfishness is
vividly illustrated by St James (i. 14 1),
who shews also that the neglect of
duty,the violation of the law of growth,
is sin (James iv. 17). So St John lays
down that 'unrighteousness,' the fail
ure to fulfil our obligations to others,
is sin (c. V. 17).
Other examples of the use of the
article with both subject and predi
cate, when the two are convertible,
occur: Apoc. xix. 10 q paprvpla '\qoov
ioTiv rb nvevpa rqs npo(pqrelas ; Matt.
vi. 22; I Cor. X. 4; XV. 56; Phil. ifi.
19 ; comp. John i. 4 ; 2 Cor. iii. 17.
It is interesting to notice that Bede
observes the inadequacy of the Latin
rendering : Virtus hujus sententise,
he says, facilius in lingua Grsecorum,
qua edita est epistola, comprehenditur,
siquidem apud eos iniquitas dvopla
vocatur... Omnes enim qui peccant
prsevaricationis (Ps, cxix. 119 Lat.)
rei sunt, hoc est non solum ilfi qui
datam sibi scriptse legis scientiam
contemnunt, sed et iUi qii rnnocentiam
legis naturalis quam in protoplasto
omnes accepimus sive infirmitate sive
negligentia sive etiam ignorantia cor-
rumpunt, 5. Not only is sin a violation of
the law of man's being: it sets at
naught Christ's mission. His work
was to take away sins : He Himself
was sinless. Thus the most elementary
knowledge shews that sin is utterly

afien from the faith,
didare] scitis Y., ye know. 'This
appeal to the knowledge of Christians
is characteristic of St John, though it
is found also in St Paul : c. fi, 20 f ,
iv. 2, 14 f , V. 15, 18 f note; 3 John 12.
e'Ketvos e'0av.] ille apparuit v.,
manifestatus est Aug., He was mani
fested. The subject is not defined
under any particular aspect (XtMM& 0/
God John i. 29, Son of God v. 8), but
left in its fulness. For iKelvos see c.
ii. 6 note. It wiU be observed that in
this verse eKetvos and avrds are natu
rally referred to the same subject.
Comp. John xix, 35.
i(pavepddq] was manifested. Comp.
ii. 28 note, 'The 'manifestation' of the
Lord includes the whole of His his
torical Life -with its consequences:
His Birth, and Growth, and Ministry,
and Passion, and Resurrection, and
Ascension. Bach part of the Revela
tion contributed in some way to the
removal of sins. The Redemption
and Atonement were wi-ought out by
His living as weU as by His dying.
Compare Matt. viii. 17.
The idea of 'manifestation' in this
connexion involves a previous being.
Thus the term includes not only o ^v
djr' dpxqs but also ^v ev dpxq.
For the different phrases used by
St John to describe the Incarnation
see Additional Note.
tva. . .apq] ut peccatum (-ta Tert.) au-
ferat Aug., ut peccata nostra toUerefS.,
that He may take away sins, not
simply do away with the punishment
of them. Comp. i. 9 note.
ToUit autem et dimittendo qute
facta sunt et adjuvando ne fiant et
perducendo ad vitam ubi fieri omnino
non possint (Bede).
For the sense of aipetv compare John
i. 29 note ; and Heb. x, 4 (dipalpeiv
dp.); id. II (jrepteXeiv dp.) notes. The

IIL 6]

THE FIRST EPISTLE OF ST JOHN.

lOI

dfxapTias dpri, Kal dfxapTia iv avTw qvK eOTiv.

Tras

a ev avTtp fievcov ovx <'tl^<^pTavei.' ¦ Tras o afxapTavwv ovx

iv ai. oix I. : ovk I. iv ai. H me the.
dominant thought here is not that of
the self-sacrifice of Christ, but of His
utter hostifity to sin in every shape.
He came to remove all sins even as
He was Himself sinless.
The use of the plural 'sins' (rds dp)
distinguishes the exact conception of
Christ's work here from that given in
John i. 29 ('the sin of the world').
The idea is that of the manifold per
sonal realisations of thesin of humanity
which Christ takes away. The phrase
stands without further definition (sins
not our sins) in order to include the
fulness of the truth expressed in c.
ii. 2.
For the plural used absolutely see
Rom. vii. 5; Col. i. 14; Heb. i. 3;
(James v. 16; i Pet. ii, 24). [The
reading in Eph, ii. i is wrong.]
dpaprla iv aird oiK eo-rtv] The clause
is independent and not to be con
nected with on. For the statement
and the form of expression compare
John vii. 1 8 dSiKt'a e'v avrd oiK eonv.
This fact at once explains how Christ
could take away sin, and how sin is in
compatible with feliow.ship with Him,
The tense (is not was) marks the
eternal character of the Redeemer.
AU that belongs to His 'perfected'
manhood (Heb. ii. 10, v, 9) 'is' in Him
no less than His unchanged Divinity,
The 'purity' of v. 3 is traced back to
its inherent source.
The emphasis is thrown upon 'sin,'
so that the literal rendering would be :
'sin in Him there is not.'
6, This verse flows directly from
the last clause of v. 5, True feUow
ship vrith Christ, Who is absolutely
sinless, is necessarily inconsistent with
.sin; and, yet further, the practice of
sin excludes the reality of a professed
knowledge of Christ,
pe'viBv] St John speaks of 'abiding'

6 nds 6 ap. : + xat vg syr vg.
in Christ and not simply of 'being' in
Christ, because his argument rests on
the eflBcacy of continuous human effort.
Comp. ii. 5 note.
ovx dpapTovei] sinneth not. The
commentary on this phrase is found
in c. i. 6. It describes a character, 'a
prevailing habit' and not primarily an
act. Each separate sinful act does as
such interrupt the fellowship, and yet
so far as it is foreign to the character
of the man, and removed from him (ii.
i), it leaves his character unchanged.
This is the truth which Augustine
partially expresses when he says that
the sin spoken of is the violation of
love ; for love may be taken fairly to
express the essence of the Christian
character, Comp. c. v. 18 note.
Compare John xiii. 10.
Bede expresses the truth as it is
practically embodied when he says: in
quantum in eo manet in tantum non
peccat ; but he leaves out of sight
the internal spiritual character.
jrds d dp....ovSe eyvaKev avrdv] The
interruption of the formal parallefism
is characteristic of St John. Instead
of saying 'every one that sinneth a-
bideth not in (is cut off from) Him,'
he substitutes a predicative clause
which carries back the mind of the
reader to an earlier stage of the fatal
failure, as if he would say : 'In such a
case there is no question of 'abiding.'
The conditions of feUowship have
never been satisfied. Such a one hath
hot seen Christ (God in Christ) nor
yet come to know Him.'
Compare i. 6 f ('feUowship with
Him,' 'feUowship one with another');
i. 8, 9, ii. 4£ ('the truth is not in us,'
'the love of God is perfected'); vv. 7,
8; iv S, 6a; 7 b, 8; v. 10. In ii. 23
there is a perfect correspondence.
ovx ^^P  avrov'] non vidit eum nee

I02

THE FIRST EPISTLE OF ST JOHN.

[Ill, 7

ewpaKev avTov ovde eyvwKev avTov. ' TeKvla, firiZeis
TrXavaTio vfxds' 6 ttomv Trjv SiKaioovvriv BiKaios ioTiv,

7 reKvla NB vg syrr ; naiSla AC me syr hi mg, p-fi ns A,

-rV' SiK.H*

cognovit eum Y,, hath not seen...
neither knoweth. The flrst word de
scribes the immediate and direct
vision of Christ; and the second the
personal and detailed appropriation
of the truth so presented to the eyes,
'Seeing' expresses briefly the fullest
exertion of our utmost faculties of
gaining new elements of truth from
without: 'knowing' (e'yvcoKevat),the ap
prehension and coordination of the
truth within. ' Knowing' is less direct
and immediate and therefore forms
the climax here.
edpoKev] Comp. c. iv. 20 ; 3 John 1 1 ;
John i. 18, V. 37, vi. 46, xiv, 7, 9 (Heb,
xi. 27).
The use of the word here in con
nexion with Christ seems to point
to some teachers who appealed to their
personal sight of the Lord (comp. i,
I ff.; John xix. 35, xx. 29) as giving
authority to their false doctrine. Of
such in spite of outward intercourse
it could be said that 'they had not
seen Christ' (comp. 2 Cor. v. 16).
ovSe eyvtDKev] 'hath not Come to
know.' The point regarded is present
and not past, Comp. ii, 3 note.
The statement leaves on one side
the question of the indefectibility of
grace. It deals with the actual state
of the man. Past sight and past
knowledge cease to be unless they go
forward. Luther expressed the truth when
he said 'He who is a Christian is no
Christian.' 7, 8. From considering the nature
of sin St John passes on to consider
the personal spiritual source -with
which it is connected as righteous
ness is connected with Christ. Sin is
the sign of dependence on the devil
whose works Christ came to abolish.
7. TeKvt'a] Filioli v., Little chil

dren. See ii. 12 note. The tender
ness of the address is called out by the
peril of the situation,
pqhels jrXavdno] rwmo VOS seducot
v., let no man, even with the most
plausible signs of authority (ii. 26),
lead you astray. The question is one
of action not of opinion. Comp. i, 8
note, d jTotfflv rijv StK.] he that doeth
righteousness, he who gives effect to
it in Ufe, who reafises it in conduct
(c. fi. 29). Compare ' doeth sin ' (v. 4
note), ' doeth the truth' (c. i. 6 note),
' To do righteousness ' is more than
'to do righteous acts' (jroteiv Stxata,
comp. I Pet, ifi. 12 noielv KOKd, James
iv. 17 KaXdv jr.), or even than 'to do
the acts of righteousness ' (jroteiv to
SiKoia, comp. V. 22 jr. rd dpeora, Rom.
ii. 8 jr. Ta KOKo); and it differs from
' doing that which is righteous ' (jr, rd
SiKatov, comp. Rom. xiii. 3 f jr. rd dya
ddv, rd KOKov) by presenting the idea
in a less abstract form. Compare Ool.
iv. I (rd StKaiov, r^v to-dn;ra); iii, J
(dKadaprrlav, rqv nXeove^lav).
The exact phrase is different in
form from the negative phrase (». 10
note). ' Righteousness ' here is the
virtue in its completeness and unity
(r^v SiKaioovvqv) : in V. 10 SiKaiooTJvT)
expresses any particular manifestation
of righteousness, Comp. Matt, v, 6,
StKatds e'oTtv] Righteousness is the
sign of divine sonship (c. ii. 29). The
' doing righteousness ' reveals the cha
racter and does not create ib. The
man who is righbeous is recognised by
his acbions. The personal character
underlies the deeds. The form of the
sentence may be compared wibh John
iii. 31 he that is of the earth is cf
the earth and speaketh of the earth.
Kadds] sicut v., even as. Christ
(iKelvos c. ii. 6 note) is the One Type

Ill, 8]

THE FIRST EPISTLE OF ST JOHN.

103

Kadias iKelvos ^iKaios ioTiv ^6 ttoiwv Tr\v dfxapTiav eK
TOV SiafioXov ioTiv, 'oti drr dpxfjs 6 Sta'/3oAo? dpiap-

8 d jTotuv : d S^ jr, A me (lat).

of righteousness. The Christian's
righteousness, fike that of his Master,
must extend to the fulness of life.
Comp, 9, 3 J ii. 6 ; iv, 17 ; John xiii,
15; XV. 12; xvii. 14.
Augustine (whom Bede transcribes)
remarks on this comparison between
the righteousness of the befiever and
the righteousness of Christ (see v. 2) :
Videtis quia non semper sicut ad
parilitatem et sequalitatem refertur...
Habemus et nos imaginem Dei, sed
non iUam quam habet Filius sequalis
Patri. b'lKaids e'oTiv] ii. 29 ; iv. 1 7 ; ». 3 notes.
Christ gave the complete example of
the fulfilment of aU man's offices.
In Him righteousness was and is the
expression of love.
8, The opposite to v. 7 is ex
pressed with characteristic variations
in the parallelism :
(a) d jr. r^v SiK. II d jroitSv r^v dp.
(b) b'lKaios e'tmvll e'x rou Sta|3. ia-rlv.
(c) Kadds i. S. e'. II dn...d Sid/3. dp.
The spiritual affinity (b) is in the
one case described by the personal
character, in the other, directly ; while
man's character is shewn to be in each
case though under different relations
(Kadds, on), a reflection of his spi
ritual master (c).
d jr. rqv dp.] V. 4 note,
eK rov StajS, iorlv] ex (de, a, all.)
diabolo est V., is of the devil, draws
from him the ruling principles of his
life, as his chfid, Comp. fi. 16 note;
and Additional Note on v. 1. The
phrase finds a parallel in was of the
evil one, v. 12 ; and John viii, 44 ye
are of your father, the deml. Com
pare ' to be of the things below ' John
vfii, 23; to be of the world -^^ii. 16, &c.,
c. ii, 16. Additional Note on v. 10.
It wfil be noticed that as St Paul
traces back sin to the act of the typi

cal representative of mankind, Adam
(Rom. V, 14 ; I Cor, xv. 22), so St
John traces it back yet further to a
spiritual origin.
Augustine remarks that the devil
is not treated in Scripture as the
author of any being : Neminem fecit
diabolus, neminem genuit, neminem
creavit. Sed quicunque fuerit imi-
tatus diabolum quasi de iUo natus
sit Alius diaboli imitando non proprie
nascendo. In this connexion it is re
markable that Origen, while he dis
tinctly notices that in relation to the
devil St John says e'o-rt'v e'K and not
yeyevvqrai eK {yeyevvqpevos iorlv iK) {in
Joh. XX. § 13, iv. 325), elsewhere gives
eK rov Sta^dXov yeyevqrai (yeyevvqrai)
{Hom. ix in Jer. § 4, iii. 181 ; Sell, in
Jer. xii. 10, ifi. 290; Hom. vi. in
Ezech. § 3, iii. 377, Lat.) in quoting
the verse freely.
For St John's teaching on the power
of evil see Additional Note.
on... dpaprdvet] because he sinneth
...The force of the argument fies in
the recognition of the state of things
at the first dawn of human history.
From the very beginning we see a
power in action hostile to God. Be
tween these two, as between light and
darkness, there can be no middle
term. He who does not belong to
the one belongs to the other. Cha
racter reveals the choice. The posi
tion of djr' dpxqs at the beginning of
the clause emphasises the thought.
Contrast i. i ; ii. 7 ; iii. 1 1 ; and com
pare fi. 24 note.
dir' dpxqs] ab initio V., a primor-
dio Teri., from the beginning. Comp.
i. I ; ii. 7 notes. Sin exists before
man, dpaprdvet] sinneth. See v. 6 note.
His sinful action is continuous and
present : subjunxit verbum prsesentis

I04

THE FIRST EPISTLE OF ST JOHN.

[III. 9

Tavei. , els tovto i(pavepw6r] 6 vlos tov Qeov 'iva Xvorj
Ta epya tov SiafioXov. ^Trds 6 yeyevvri/Jievos iK tov
deov djuapTiav ov Troiel, oti OTrepjaa avTOv iv avTtS

temporis quia ex quo ab initio coepit
diabolus peccare nunquam desiib
(Bede). eis rovro] In hoc Y. (ideo, idcirco
all.), ITnto this end, which has been
included in the preceding clauses and
is defined by what follows.
icpavepddq] See V. 5 note.
d vtds TOV ^eoii] the Son of God.
The title of dignity is now expressed
for the first time in the Epistle to
bring out the nature of the conflict (c.
iv. 4). Hitherto the Christ has been
spoken of under the title 'the Son'
(ii. 22, 23, 24), or more fully 'His (i.e.
the Father's) Son' (i. 3). Hencefor
ward 'the Son of God' is His most
common name (iv. 15 ; v. 5, 9 ff., 20).
The spiritual adversary of man has
a mightier spiritual antagonist. A
second Adam answers to the first
Adam : the Son of God to the devil.
Xvoq] dissolvat V., solvat Aug.,
destroy. 'The works of the devil' are
represented as having a certain con
sistency, and coherence. They shew
a kind of solid front. But Christ by
His coming has revealed them in their
complete unsubstantiality. He has
'undone' the seeming bonds by which
they were held together.
The word Xv'eiv occurs literally in
this sense Acts xxvii. 41. Comp,
Eph. ii. 14; John ii. 19, and 2 Pet. ifi.
10 — 12. Acts V. 38 (KaraXdetv).
The transition to the figurative
sense is seen in Acts xiii. 43 (Xvdeloqs
rqs ovvayayrjs), fi. 24.
The two objects of the 'manifesta
tion' of Christ (vv. 5, 8) cover the
whole work of redemption, ' to take
away sins,' 'to destroy the works of
the devil.'
In this connexion 'the works of the
devfi ' are gathered up in ' sin ' which
is their spring. This the devil has
wrought in men and in the world.

and men make his works their own.
Comp, John vifi. 41. These works
under different aspects are spoken of
as ' works of darkness' (Bom. xiii. 12 ;
Eph. V. II), and 'of the flesh' (Gal. v.
19). They stand opposed to 'the
works of God ' (John ix. 3) and ' the
works of the Christ' (Matt. xi. 2). Au
gustine brings the thought of 'de
stroying the works of the devil' into
connexion with man's natural and spi
ritual births : Si cum nullo peccato
nascimur, quid est quod cum infanti-
bus ad baptismum curritur ut absol-
vantur? Ergo duas nativitates at-
tendite fratres, Adam et Christi...
Nativitas ilia trahit secum peccatum,
nativitas ista liberat a peccato.
9. The antagonism of the Christian
to sin is now placed in its last and de
cisive aspect. Two things are affirm
ed of him: 'he doeth no sin' and 'he
cannot sin.' The flrst fact foUows
from the permanence of the vital
power by which he is animated. The
second from the nature of that power,
that it is of God. In the second case
the e'K TOV deov is placed emphatically
first; "he cannot sin, because it is of
God, and of no other, that he hath
been bom,"
o yeyevvqpevos iK rov deov] qui na-
tus est ex Deo V., that is born of God.
Comp. ii. 29. The phrase occurs here
first in the epistle in its full form.
Comp. iv. 7, V. I (4), 18.
John i. 13 (iii. 3, 5 ff.).
The exact form is important. The
perfect (d yeyevvqpevos) marks not only
the single act (aor. iyewqdqa-av John
i. 13; c. V. 18) but the continuous
presence of its efficacy. 'He that
hath been bom and still remains a
child of God.' See Additional Note
on V. I.
dpaprlav ov jroiei] Compare v. 4
note.

IIL lo] THE FIRST EPISTLE OF ST JOHN, I05
fxevei, Kal ov BvvaTai afxapTaveiv, 'oti iK tov deov
yeyevvrjTat. ^°'€v tovtw (pavepd eoTiv Ta TCKva
TOV deov Kal Ta TeKva tov Bial36Xov Tras 6 jiiri ttoicov

10 d PT) noidv SiK. NABC me syrr (lat)
SiKoioaivqv NB : r-qv SiK. AC, Comp. v. 7.

6 PT] dv Skatos vg the syr hi mg.

o-jreppo avrov] semen ipsius V., his
seed, the principle of life which He
has given continues to be the ruling
principle of the believer's growth,
God gives, as it were, of Himself to
the Christian, He does not only work
upon him and leave him. The germ
of the new life is that out of which
the mature man wiU in due time be
developed. Comp. John i. 13.
The instrument by which this vital
element is conveyed is the 'word' :
James i. 18; i Pet. i. 23 ; Luke viii,
12, 15.
The absence of the article {a-neppa
not rd arreppa) directs attention to
the character of the divine principle
and not to the divine principle com
municated in the particular case. See
V. 10 note,
ov fivvarat dp.] he cannot sin. The
ideas of divine sonship and sin are
mutually exclusive. As long as the re
lationship with God is real (dn ck deov
yeye'vv.) sinful acts are but accidents.
They do not touch the essence of the
man's being. The impossibility of
sinning in such a case lies in the moral
nature of things. Comp. John v, 19,
30, xii. 39, xiv, 17, &c,
Augustine again insists that the
reference is to thb great command
ment of love : Est quoddam peccatum
quod non potest admittere ille qui
natus est ex Deo, et quo non admisso
solvuntiir cetera, quo admisso confir-
mantur cetera. Quod est hoc pec
catum ? Facere contra mandatum
Christi, contra testamentum novum
(John xifi. 34). The explanation is
true so far as love is the deter
mining element in the Christian cha
racter.

3. The outward manifestation of
the children of God {10 — 12).
The spiritual affinities of men are
shewn by two patent signs, righteous
ness and love {v. 10); and these signs
correspond to two archetypal pat
terns, the Gospel, that is, the Life of
Christ (v. 11), and the history of Cain
(v. 12).
10. Life reveals the children of
God. They bear characteristic marks
which stamp their action and their
feeling, their conduct and the motive
of their conduct. They embody right
eousness in deed. They acknowledge
the ties which Christ has established
among Christians and so potentially
among men. They practically realise
the law of man's original constitution,
and the law of man's redemption.
e'v rovro)] in hoc V, (ex hoc P.), in
this, in this fact of the essential sin
lessness of the Christian's life, which
is foUowed out into its main aspects
in the verse which follows (comp, c.
ii. 3 note).
rd reKva rov deov] filii Dei Y., the
children of God. See v. i note.
St John divides the world sharply
into two classes. Lookingatthespiritual
characteristics of life he admits no in
termediate class. For him there is
only light and darkness, and no twi
light. He sees only 'fife' and 'death.'
<|)avepd] m,anifesti Y ., manifestati
Aug., manifest, so that aU men may
see what they are : Matt. xii. 16; Acts
vii. 13; I Cor. xi. 19. That which is
in its essence secret is thus revealed
before the eyes of men. Comp. Mark
iv. 22 ; 2 Cor. V. 10 f.
rd reKva rov Sta^dXov] filii diaboli

Io6 THE FIRST EPISTLE OF ST JOHN. [HI. ir
BiKaioovvr^v ovk eoTiv iK tov deov, Kal 6 fJin dyaiTwv
TOV dZeXi^ov avTOv, "oti a'vTrj ioTlv >; dyyeXia fjv
II dyyeXia AB vg: ^iro-yyeXia NC me the syrr (lat). Comp. i. 5.

v., the children of the devil. The
phrase is unique. Compare Eph. ii. 3
re'Kva (pvoei opyrjs. 2 Pet. fi. 14 KO-
rdpas re'Kva. And also : Matt. xfii. 38
01 vioi rov novqpov; xxiii. 15 vtds yee'v-
v?;s ; Acts xiii. 10 vie StajSdXov.
jrSs d pi) n. S.] Every one... Com
pare V. 3 note. By expressing the
characterisation of Divine sonship in
a negative form, St John enforces the
necessary universality of the condi
tion which he lays down, and gives a
pointed warning against those who
trusted in the Christian name. Ib is
not only true that every one that
doeth righteousness 'hath been bom
of God' (ii. 29) and 'is of God' (3 John
1 1) and shares the character of Christ
(v. 7), but it is true also that to do
righteousness is a necessity for him
who is of God. A Christian musb be
acbive and not passive only. To fail
either in deed or in word (c. iv. 3 d pi)
dpoXoyei) is fatal to the reafity of the
divine connexion.
d pq noidv SiK.] qui non est Justus
Y. {qui non facit justitiam F.), that
doeth not righteousness. It has been
already noticed (v. 7 note) that the
phrase used here is different from
that used in v. 7, ii. 29. Here 'right
eousness' (hiKaioa-ivq) expresses that
which bears a particular character : in
the former passage 'righteousness'
expresses the idea realised in its com
pleteness. The same general distinc
tion is to be observed in the use of
other like words in the Epistle : dpap-
r'la vv. 5, 9, V. 16 f; q dpaprla VV. 4,
8; dydjn; iv. 8, 16; q dydnq (ii. 5, 1 5),
fii. 16, iv. 7, 10, 12, 16 ff. (v. 3) ; ftai;
V. 15, V, II, 13, 16, 20; q C(oq i. 2, ii.
25, fii. 14, V. 12; dXqdeia 3 John 3;
»; dXqdeia i. 6, 8, fi. 4, 21, fii. I9, iv. 6,
V. 6; 2 John i, 2 ; 3 John 8.
The full force of the article wiU also

be felt in the following places : i. 6 e'v
rd a-Korei, ^ g iv rd (pari, lii. 4 q
dvopla, iv. 18 Tq yXdoa-q, V, lO r^v
paprvplav (v. 2 1 n5v eiSoSXiav). On the
other hand the absence of the article
in the following places is significant :
in ii. 18 ioxdrq dpa, V. 9 oneppa.
From the nature of the case anar
throus forms occur in predicates
and negative sentences: yet see iii
4, V 6.
OVK e. e'. T. 6.] Comp. iv. 3 note;
Additional Note on w. i.
Kat d pq dy. r. dS.] and he that loveth
not his brother. Comp. ii. 10 note.
This clause is nob a mere explanabion
of bhat which precedes but the ex
pression of it in its highest Christian
form. Righteousness involves the ful
filment of all law, of relations to God
and to man, both personally and
socially. The love of Christian for
Christian, resting on the sense of a
divine fellowship (c. i. 3) carries for
ward to its loftiest embodiment the
righteousness which man can reach.
Augustine says in striking words
which were adopted by Bede : Quid-
quid vis habe ; hoc solum [caritatem]
non habeas : nihil tibi prodest. AUa
si non habeas hoc habe, et implesti
legem. II, 12. The revelation of character
is traced back to the type given in
the portraiture of 'the firsb fulfilment
of man's ideal in the Gospel, and of
the first sin after the Fall.
II. dn..^ Because... The whole
aim of the Gospel is the creation and
strengthening of love. To this Christ's
life of sacrifice pointed from flrst to
last. The record of His life is the
message of the Gospel,
i; d-yyeXt'a] adnuntiatio Y., manda
tum P., repromissio (inayyeXid) Lucf.,
the nfiessage, Comp. i. 5 note.

IIL 12]

THE FIRST EPISTLE OF ST JOHN,

107

Ka-

rJKovoaTe dTT dpxfjs, 'iva dyaTTWfxev dXXrjXovs' "oy
dtos Kalv 6K TOV TTOvrjpov nv Kal earipa^ev tov dZeX^ov
avTOv' Kal x«|Oti/ tivos eocpa^ev avToV, oti tu epya
avTov TTOvrjpd nv, Ta Se tov ddeXcjiov avTOv ^iKaia.

dn dpxqs]from the beginning. See
U, 7 note. The first tidings of Chris
tianity contain this lesson,
ivo dyandpev dXX.] ut diligaiis al-
terutrum Y., diligamus invicem Aug,,
that we love one another... The
words do not simply give the con
tents of the message, but its aim, its
purpose. The fundamental declara
tion of Christ's Life and Work is
directed to this end, that men should
be moved by it to self-sacrifice. For
this use of ivo see v. 23; iv, 21 ;
John xfii, 34; XV. 12, 17. The par
ticle not unfrequently expresses an
effort or an aim suggested by the
words which precede : c. v. 3 ; iv,
17 ; 2 John 6 ; John iv. 34 ; vi. 29 ;
viii, 56 ; XV, 13 ; xvii. 3. Sometimes
it indicates a divine purpose which is
not at once obvious : ». i ; i, 9 ; John
xii. 23 ; xvi. 2, 32.
The phrase 'to love one another'
(v. 23 note) differs in shade of mean
ing from 'loving the brethren' (v. 14).
'Loving one another' expresses the
full social energy of the Christian
life: 'loving the brethren' points to
the personal feeling of one towards
the body.
12, ov Ko^ias...] not as... The con
struction is irregular and elfiptical,
Comp, John vi. 58. The clause with
out the negative would have run on
naturally with v. 10 ...'that loveth
not his brother, even as Cain was of
the evil one and slew his brother.'
Cain shewed his dependence on the
devil by want of love and hatred
of righteousness. But the insertion
of V. II, the positive rule of Chris
tians, leads to the insertion of the
negative before the typical example
of the opposite character. 'We do
not (or We shaU not) present the

type of selfishness, even as Cain was
of the evil one...' 'The case is not
with us as it was with Cain ; he
was of the evil one...' The use of
the direct negative ov requires that
the sentence should be treated as
independent and not connected with
tva (pijSe apev eK rov novqpov Kadds
Kat'v...). The history of the first death na
turally attracted wide attention as
presenting in a representative and im-
- pressive form the issues of selfishness,
self-will, sin. Comp. Jude 1 1 ; Heb.
xi. 4 ; xii. 24. Philo discusses the
history in a special book. In Clem.
Hom. fii, 25 it is said of Cain : (povevs
qv Kal ¦^evorqs Kat perd dpapndv qirv-
xd^eiv pqbe inl rd) apxeiv deXav,
eK TOV novqpov ^v] ex maligna erat
v., was of the evil one. Comp. v. 8 e'K
TOV Sia/3dXov ior'iv note ; ii. 13 rdv
novqpov note. The name is chosen
here in order to connect the works of
Cain (novqpd i\v) with their spiritual
source. ea-(pa^ev] occidit Y., slew. The word
occurs elsewhere in the N.T. only in the
Apocalypse. It expresses properly the
slaughter of a victim. Here it seems
to point to the deliberate determina
tion of the murder.
Kat xapt" Ti'vos...] et propter quid
v., and wherefore... This unusual
mode of expression appears to be
adopted in order to bring out sharply
that the murder of a brother came
from hatred of righteousness (comp,
V. 17). Cain lost practical sympathy
with his brother ; and so in the end
he slew him.
This use of x^P'" occurs in this
place only in the writings of St John.
Elsewhere in the N. T. it stands (as
generally) after its case. It expresses

io8

THE FIRST EPISTLE OF ST JOHN.

[IIL 13

13

M>) dav/iid^eTe, d^eX(poi, el ixioeT vjuds 6 KOOp.o?.

13 p-ri Bavp. ABC vg me the syr hi : -1- <rol ' pq 0avp. KG* syr vg,
XABC vg : -f /tou S" me the syrr.

aSeX<pol

commonly an object aimed at (Eph.
iii. I, 14; I Tim. v. 14; Gal. iii. 19,
Lgtft. &c.), but also an antecedent
ground (Luke "vii. 47).
on...] because... The explanation
given is an interpretation of the his
tory in Gen. iv. The sacrifices (Heb.
xi. 4) answered to the characters of
the brothers, and God's judgment
upon them gave occasion for the open
revelation of character which fol
lowed. Augustine traces the temptation of
Cain to envy : Qui invidet non amat.
Peccatum diaboli est in illo... Cecidit
enim et invidit stanti. Non ideo vo
luit dejicere ut ipse stareb sed ne
solus caderet.
III. Brotherhood in Christ and
THE HATRED OF THE WoRLD (fit
13-24).
There appear to be three main di
visions of the section :
I, Hatred and love (13 — 15).
2, The manifestation of love (16
-18), 3. The fruit of love (ig— 24).
St John starts from the thought of
hatred as the characteristic of the
world. Over against this is love, the
necessary sign of the presence of the
new Ufe of Christians, This love must
be moulded on the pattern of Christ's
sacrifice, and extend to the fulness of
life. And the fruit of love is confidence,
which issues in perfect sympathy,
I, Hatred and love {13 — 15),
The thought of Cain leads to the
consideration of the Cain-like charac
ter. Hatred is the mark of the world,
which is 'dead' (13). Love among
Christians is the sign of a new life
(14), And consequently hatred among
Christians is the sign not only of the

absence of fife but of the destruction
of fife (15),
13. Love has been presented as
the necessary mark of the Christian.
StiU it is met by hatred. This how
ever cannot but be so. Love is the
sign of a change from death to life.
They who remain in death must shew
their real nature (hatred) towards the
living. Terrible as Cain's history is,
it is still realised in essence.
pq davpd^ere] noUte mirari Y.,
Marvel not. For the thought com
pare John XV. i8ff., xvi. i ff.
The words occur again John v. 28,
and in another form John ifi. 7 pq
davpdoqs. The latter place is the only
example in the Gospel or Epistles
(John xix. 24 is not strictly paraUel)
of the imperative construction of prj
with aor. subj. which occurs more fre
quently than the construction with
pres. imp. in the Apocaljrpse (vi. 6, vii.
3, X. 4, xi. 2, xxii. 10), A comparison
of John iu. 7 with the present passage
brings out the difference of meaning
in the two constructions. There the
thought is of the special feeling a-
roused by the single statement, here
of the continuous feeling stirred by
the whole temper of men (comp. ii.
15, iv. i). Comp. I Pet. ii, 17 ; John
fi, 16 note.
For davpd^eiv el SCO Mark xv, 44.
dSeXi^ot] brethren. This is the only
place in the Epistle where this title of
address is used (ii. 7 is a false reading).
It contains an implicit argument. By
emphasising the new relation in which
Christians stand one to another it im
plies that this position of necessary
mutual affection is characteristic of
them as distinguished from other men
('the world"). The title is common
in St James (d8eX(pol, dSeX^oi pov),
and not unfrequent in St Paul and in
the Epistle to the Hebrews. It is not

III. 14]

THE FIRST EPISTLE OF ST JOHN.

109

^^riimets o'lBafjiev oti ixeTix^e^riKafxev iK tov davuTOV els
Trjv ^oriv, OTl dyaTTbofiev tovs dheXfpovs' 6 fxri dyaTTwv

14 Toi>s ds. + -ijpdv N syr '
me syrr.

- 6 p-q dy. NAB vg. ; -h t6v dSeX<p6v [ourou] S'C

found in the first Epistle of St Peter
or St Jude,
The three forms which St John
borrows from the family to express
Christian relations preserve each their
proper meaning, 'Brethren' expresses
the idea of Christian equality in virtue
of the common life : 'Children' (reKvi'a)
that of spiritual dependence in the
order of the new life with the pros
pect of growth : 'Little ones' (jratSia)
that of subordination and immaturity.
In contrast with these 'Beloved' is
simply the personal manifestation of
feeling. et pto-et] si oditY., if... hateth you.
This is assumed as a facb (comp. c. iv.
II ; V. 9 ; John xv. 18); and by bhe
order the stress is thrown here upon
the verb and not (as in John xiv.
18 ff.) upon the pronoun or the sub-
jecb. Hatred is characteristic of 'the
world' (mundus V., hie mundus ¥.).
14. ?5pets otSapev] nos scimus V.
We (qpels) as disbinguished from the
world, know by the essential nature
of our faith, by our own inward experi
ence.... The fact that we are conscious
of a love for Christians as Christians
is a proof to us that we have entered
upon a new life: that we now first
truly live. The passage has been
made: the new sphere of being has
been gained. Life is not future but
present. Compare the simple o'ibapev
in V. 2.
pera^e^qKapev] translati sumus v.,
have passed... Comp. John v. 24 (xifi.
i). This love was indeed the accept
ance in faith of Christ's 'word' (c. ii.
7, iii. II).
e'K rov d. els rqv f.] de morte in vitam
v., out of death into life. Death and
life are regarded as the two spheres
in which men move, and they are pre

sented in their substantive fulness
'the death which is truly death,' 'the
life whieh is truly life' (d ddvaros, q
^aq). '0 ddvaros is found here and
in the foUowing clause in St John's
Epistles J in the Gospel it occurs only
in the paraUel v. 24 (xi, 13 is different).
'O ddvaros is personified in Apoc. i. 18,
vi. 8, ix. 6, XX. 13 f (xxi. 4). Compare
Acts ii. 24; Rom. v. 12 ff., viii. 2; i
Cor. XV. 21 ff.; 2 Cor. iv. 12; 2 Tim. i.
10 (opposed to C(^q); Heb. ii. 14. For
q ^aq compare i. 2 note; John v. 24 ;
Matt. vfi. 14, xvfii. 8 f, xix. 17; (Mark
ix. 43, 45); Acts iii. 15; 2 Cor. v. 4:
The depth of the expression is lost
both in Latin and in Engfish,
'To enter into life' (eio-eX.eis rqv f.)is
a phrase characteristic of St Matthew
(xviii. 8f, xix. 17 j comp. vii. 14) and
of St Mark (ix. 43, 45). In this
largest sense 'life' (r; ^aq) is the fulfil
ment of the highest idea of being:
perfect truth in perfect action. Com
pare 2 Tim. i. 10 Karapyqoavros pev
rbv ddvarov (parloavros Se ^aqv Kal
d(pdapolav, where in the second mem
ber the thought is of 'life' in the
abstract and not of the Christian ful
filment of the whole conception of fife.
on ... on ... ] quoniam . . . quoniam . . .
v., that... because... Active love is the
sign of life and not the ground of life.
Comp. Luke vii, 47. The connexion
is ' we know because. . .' and not ' we
have passed because. . .'.
rovs dS.] the brethren. The simple
phrase (3 John 5, 10) is more expres
sive than 'our brethren.' This is the
only place in which the exact words
occur (dy. rovs dSeXi^ovs). Elsewhere
St John says dy. dXXTJXovs (v. 1 1 note).
'Ay. rdv dS. occurs ii. 10 ; fii. lo; iv.
20. See Additional Note.

no THE FIRST EPISTLE OF ST JOHN. ' [IIL 15, 16
fievei iv tm davuTta. '•^Tras 6 fxiowv tov dSeX<f)ov
avTOV dvdpiaTTOKTOvos ioTiv, Kal oiSaTe oti Tras av-
dpwTTOKTOvos OVK ex^i ^Mr]V aitoviov iv avTW fievov-
a-av. ^^'€v TOVTW iyvwKafxev Trjv dyuTTrjv, oti
15 ^ourou B. ai!r^ B : iavri} NAC. 16 rijv dy. rou 0eov vg.

In view of the imperfection of
Christians Augustine says: Viget
[gloria caritatis] sed adhuc in hieme :
viget radix sed quasi aridi sunt rami.
Intus est medulla quse viget, intus
sunt folia arborum, intus fructus ; sed
sestatem expectant.
d pq dyajTwv] qui non diligit Y.,
he that loveth not. The omission of
his brother, according to the true
text, strengthens the thought. The
feeling is regarded in its completest
form. pe'vet ev r^ d.] abideth (permanet
F.) in death. There is a moral vis
inertioB. It is not said that he dies.
Death is his natural state. It fol
lows that love and life are convertible
terms. Compare John iii. 36.
15. The hatred of 'the world' can
cause no marvel : it is, in a certain
sense, natural. But hatred may find
place among 'the brethren' (fi.9, 11),
There are Cains in the new family.
Such hatred is essentially identical
with murder, not simply as being the
first step towards it but as involving
the same moral position. It is more
over in the man himself the destruc
tion of that life which is love.
jrds d...] every one iAai... though
he bear the name of Christ. Comp.
c, fii. 3.
dvSptDjTOKrdvos] homicida Y., mur
derer. The word is used of the devil,
John vfii. 44. Among men Cain is
the type.
OtSare] ye know. Comp. c. v. 18
note. jrds... OUK...] Comp. ii. 19 note.
jrds dv^ptoTTOKrdvos] Omnis inquit
homicida : scilicet non solum ille qui

ferro verum et ille qui odio fi:atrem
insequitur (Bede).
oiK exei f, at. ev avrip pev.] hath not
eternal life abiding in him. The
addition of the last words brings out
the thought that ' eternal life ' must
(under the circumstances of our present
life) be a continuous power, and a com
municated gift (comp. John vi. 53).
The whole phrase is unique. Else
where 'the word' (ii. 14; John v. 38;
comp. XV. 7), the 'unction' (ii. 27), 'the
seed of God' (iii. 9), 'the love of God'
(fii. 17), 'the truth' (2 John 2), are
said to 'abide' in the believer; and so
also God (v. 24, iv. 12, 13, 15 f) and
Christ (John vi. 56, xv, 5). Even to
the last man has not 'life in himself
This is the divine prerogative alone.
2, The manifestation of love (w.
16—18), It has been shewn that love is the
sign of the Christian Iffe, It is now
shewn that love must be fashioned
after the pattern of Christ who made
it known in sacrifice (v. 16). Such
love extends to the common inter
course of life {v. 17) ; and must be at
once active and real (v. 18),
16. e'v rovrm] In this, SCO C. fi. 3
note. The truth which has been
enunciated, the self-sacrificing charac
ter of love, as opposed to the murder
ous character of hatred, opens the way
to the most complete revelation of love.
The 'this,' as elsewhere, looks both
backwards and forwards,
e'yviBKapev] cognovimusY., cognosci
mus Aug., we know as the result of
divine teaching: we have learnt and
now hold the lesson for ever. This
knowledge of experience is contrasted

Ill, 17]

THE FIRST EPISTLE OF ST JOHN,

III

iKelvos VTTep rj^wv Trjv -^vxnv avTOv edriKev Kal ^fxels
6(j[>eiXofxev VTTep twv ddeX^wv Tas -^vxas delvai. '^os
S' dv exV '^^^ ^'^°^ '^°^ Koofiov Kal decop^ tov d^eX^ov
avTOv xP^'k^" exovTa Kal KXeiori Ta OTrXdyxva avTOv

delvai NABO : rtWvot T

with the knowledge of intuition (ol-
8are) in V. 15, Comp, John xv, 13.
e'Ketvos] He. See ii. 6 note.
Tqv -^vxqv avrov edqKev] animam
suam posuit Y., laid down His life.
The phrase is peculiar to St John,
John X. II (note), 15, 17 ff., xiii. 37 ff.,
XV. 13.
The image appears to be that of
divesting oneself of a thing (John xiii.
4). Compare 'animam ponere^ 'de-
ponere.' KOI ijpets d^et'Xopev] and we ought...
as a consequence of this knowledge ;
but St John regards the duty as in
cluded in the knowledge (and Ve
ought) and not as logically deduced
from it (wher^ore we ought). Comp,
V. 3, The obUgation lies in the per
ception of the relation in which we
stand to one another and to Christ,
That which constrains us is not only
His example, but the truth which
that example reveals. Comp. v. 7.
For 6(pelXopev see ii. 6 note. Ignatius
speaking of himself in the spirit of
this passage says to the Ephesians :
dvTl-\jrvxov vpav iyd (ad Eph. XXI.).
The words addressed by St John to
the young Robber sound fike an echo
of it : dv 8eq rbv abv ddvarov exav vjro-
pevd, ds d Kvptos rdv vjrep qpdv vnep
oov rqv -^j/vxqv avnSdiria rqv ipqv
(Euseb. H. E. iii. 23).
17. St John turns from considering
the greatness of our obUgation to notice
the ordinary character of failure. By
the transition he suggests that there
is a danger in indulging ourselves in
lofty views which lie out of the way of
common experience. We may there
fore try ourselves by a far more home
ly test. The question is commonly

nob of dying for another bub of com-
municabing bo anobher the outward
means of Uving. If we are found
wanting here, we need look no further
for judgment.
OS S' «v i'xq] Qui habuerit V. Comp.
u. 5 note.
rdv /St'ov TOV Koopov] substantiam
vitce Y., facultates mundi Aug., the
life of the world 'the substance of
the world' as contrasted with 'life
eternal' («, jj). Comp. Luke xv. 12
(rdv jSt'ov), The phrase includes all
the endowments which make up our
earthly riches, wealth, station, intellect.
It has been finely said of a great
teacher that 'he was tender to difiness
as to all forms of poverty.'
^eiap^] behold as a spectacle on
which he allows his eyes to rest. This
is the only place where the verb oc
curs in St John's Epistles ; and else
where in the Epistles it is found only
in Heb. vfi. 4, Comp. Apoc. xi. 1 1 f.
The word is common in the Gospel of
St John and is always used with its
full meaning. See John ii. 23 note,
Xpelav exovra] necesse habere Y.,
egere F., esurientem, egentem Aug.
The inadequate rendering of the Vul
gate is suggested by ii. 27. See note
there for the absolute use of xp- e'xetv.
KXe'ioq rd onX.] clauserit viscera sua
ab eo v., close his heart from, him so
that the desbibube brother can find no
access to his sympathy. The phrase 'to
close the heart' is apparently unique.
It expresses the interposition of a
barrier between the sufferer and the
tender feelings of his brother. Com
pare Ps. Ixxvii. 10 ('m J*Sp (Tvvexeiv
TOVS oiKTippovs LXX.). Td oTrXdyxva is
found here only in the writings of St

112

THE FIRST EPISTLE OF ST JOHN. [IIL i8, 19

aV avTOv, TTws n dyaTrr] tov deov fievei ev avTio ',
'^ TeKvia, fxri dyaTTw/iev Xoyw juri^e Trj yXwooij aXXa
ev epyw Kal dXrjdela. ^^'€v tovtw yvwoofxeda
OTl eK Trjs dXrjdeias io/uev, Kal efXTTpoodev avTOv Trei-
18 reKvla KABC (vg) syr hi : +pov S" syr vg me the (vg). rq yX. ABC :
-T^rN. ^v^.KABC: -ivS: 19 ^v r. AB vg me syr hi : -fKoi'
iv. T. KC the syr vg. yvaabpeda NABC me the : yivdaKopev S" vg syrr.

John (it occurs in St Luke and St
Paul). jrms...;] how doth...? .The interro
gative construction is simfiar to that
in V. 12.
q d. rov d.] caritas dei V., dilectio
Dei Aug., the love of God, the love of
which God is at once the object and
the author and the pattern. Comp.
ii. 5 note.
pevet] abide... as a continuous active
power. Comp. ». 15.
18. reKvi'a] Filioli Y., Little chil
dren. The word of address is changed
(». 13). The father now pleads with
those who draw their being from him.
pq...Xoya pqbe rq yX.] not... with
word... neither with tlie tongue, in
theory as opposed to action; -with
mere outward expression as opposed
to the genuine movement of our whole
being. Xdyo)...e'v epyo)...] with word...in
deed... The slight change of construc
tion marks the difference between the
instrument and the sphere of the mani
festation of love. It must find scope
in our true and full life. For e'v epya
Kai dX. compare John iv. 23 f e'v
nvevpan koX dXqdelri.
' If love depends on a word, when
the word ceaseth the love ceaseth.
Such was the love of Balak and Ba
laam' (Jalkut Beub. 145. 4: Schoett-
gen). The passage quoted from A both
V. 22 is whoUy different in sense.
3. The fruit of love (vv. ig — 24).
As St John has spoken of the ne
cessity and of the pattern of love, so
now he goes on to speak of its fruit.

The fruit of love is confidence. Such
confidence stills the condemnation
which the heart pronounces against
the believer (vv. 19, 20). It finds
its expression in prayers, which are
necessarily answered, because they are
the voice of obedient love {vv. 21 — 23).
It issues in the fulness of sympathy
{v. 24).
19. e'v TOVTO)] In this, the con
sciousness of active and sincere love
of the brethren, resting upon and
moulded by the love of Christ.
yvaoopeda] cognoscemusY ., We shall
know, perceive. The future expresses
the dependence of the knowledgeupon
the fulfilment of the specified condi
tion. Again it is to be noticed that
the knowledge which comes through
outward experience stands in contrast
with the knowledge which belongs to
the idea of faith v. 14 (o'iSapev).
e'K T^s dX. e'o-pe'v] ex veritate sumus
v., are of the truth, draw the power
of our being from the Truth as its
source. Comp. fi. 21. Christ Himself
is revealed as the Truth, in Whom the
right relations of man to man and to
God and to the world are perfectly
presented (comp. John xviii. 37). So
far then as the Christian is like Him,
he is 'of the truth.' The conception
of being 'a child of the Truth' is dif
ferent from that of being 'a child of
God,' though practically the two are
identical. In the latter case the
thought is of the presence of the divine
principle as divine : in the former, of
the fulfilment of all the offices of man.
Kat epnpoodev avrov...] and, as a
consequence of the knowledge of our

III. 20] THE FIRST EPISTLE OF ST JOHN. 1 1 3
oofj-ev Trjv Kapoiav rijuiwv * oti eav KaTayivwoKrj rjfxwv
rqv K. A*B the syrvg : rds k. NA**C vg me syr hi.

complete dependence upon the Truth,
we shall assure our hearts bqfore Him,
i. e. in the presence of God. The an
tecedent is supplied by the reader.
The simple pronoun (avrds) naturally
describes the one Sovereign Lord,
just as the isolating and defining pro
noun (e'Ketvos) describes Christ.
The phrase 'before Him' {in con-
spectu ejusY., coram ipso A-ag.) stands
emphatically first in order to mark
the essential character of the Christian
life. It is lived out in the very sight
of God. The believer feels himself to
be always before His eyes. In that
Presence (comp. ii. 28) if not before,
he comes to find what he is. Comp.
2 Cor. V. 10 {(pavepadrjvai) ; I Thess.
fii. 13.
neloopev... on iav KarayivdoKq...on
pe'i^av. . .jrdvra] suademus {suadeamus,
suadebimus) quoniam si reprehende-
rit nos (male senserit Aug.) cor nos
trum tnajor est Deus corde nostra et
novit omnia V., (we) shall assure our
heart before Him whereinsoever our
heart condemn us, because... God is
greater than our heart and knoweth
aa things. The many conflicting in
terpretations of this passage spring
oub of the different translations of (i)
the verb neloopev, and (2) the double
conjunction or relative d'n (d rt).
I. Thus if we take the sense per
suade for the verb, there are two
groups of renderings possible: the
first (a) in which the clauses which
follow give the substance of that of
which we are satisfled; and the se
cond (/3) in which this substance is
supposed to be supplied by the reader.
(a) In the first case there are two
possible views :
(a) The second drt may be simply
resumptive: We shall persuade our
heart, that, if our heart condemn us,
that, I say, God is greater...
W.

(b) Or the first dn may be taken as
the relative : We shall persuade our
heart, whereinsoever our heart con
demn us, that God is greater...
Against both these interpretations
it may be urged, as it seems with de
cisive force, that the conclusion is not
one which flows naturally from the
premiss. The consciousness of a sin
cere love of the brethren does not
furnish the basis of the conviction of
the sovereign greatness of God.
(/3) If the substance of that of which
we shall be persuaded is mentally sup
plied, as, 'that we are of the truth,'
or ' that our prayers are heard,' there
are again two possible interpretations :
(a) The second o'n may be taken as
resumptive in the sense because: (we
shall persuade ourselves)... because if
our heart condemn us,, because I say
God is greater. . .
(b) Or again the flrst dn may be
taken as the relative: we shall per
suade our selves... whereinsoever our
heart condemn us, because God is
greater... It appears to be a fatal objection to
both these views that just that has to
be supplied which the sense given to
the verb leads the reader to expect to
be clearly expressed. And further it
may be remarked that while the use
of a resumptive dn is quite intelligible
after the introduction of a consider
able clause it is very unnatural after
the insertion of a few words.
2. If on the other hand the verb
be taken in the sense 'we shall assure,'
'we shaU stiU and tranquillise the
fears and misgivings of our heart,'
there are yet two modes of completing
the sentence :
(a) The second on may be taken as
resumptive in the sense of because:
we shall assure our hearts, because if
our heart condemn us, because, I say.

114

THE FIRST EPISTLE OF ST JOHN.

[IIL 21

the

>7 Kuplia, OTl fxei^wv ioTlv 6 deos Tfjs Kapdias ^fJ-wv
Kal yivwcTKei TrdvTa. "'AyaTTr]Toi, edv n Kapoia fxrj
2o OTt p.. NBC syrvg: om. dVt A vg me the. Kupios (for Bebs) C.
¦21 dya-n-vrol: d«eX0oi N. -q ^. AB (lat): -i-vpdv TXC vg syrr me the
prjKar.BG: -t-^^/ttov S"NA vg me the syrr. 'ixop-ev: Hx^i'B.
foUows. The form drt edv does not
occur as the true text elsewhere in
N. T. (Col. iii. 23 d e'dv), but always
drt dv (John ii. 5, xiv 13, xv. 16). This
however does not appear to be a deci
sive objection. In John fi. 5, xv. 16
e'dv is an early variant (>?A).
Karaytvcoo-Ki;] reprehenderit V.,
male senserit Aug., condemn. The
word is used of the internal judgment
of conscience (Ecclus. xiv. 2) as dis
tinguished from the formal sentence
of the judge (KaroKplva).
Comp. Gal. ii. 1 1.
pei'fmv e'. d d. rqs K. j;.] major est
Deu,s corde 7iostro V., God is greater
than our heart, justly able to sway
and control it. He is the Supreme
Sovereign over the whole man. No
thing in man can stand against His
judgment and will. The context re
quires that this sovereignty should be
regarded under the aspect of love, as
exercised for the calming of human
doubts. The supposition that 'greater'
means more searching and authorita
tive in condemnation than the heart
is at variance with the tenor of the
passage and alsowith the natural sense
of 'greater.'
yivmo-Ket jr.] novit omnia Y., know
eth all things, watches (to use human
language) the course and spring of
action (John ii. 25 note), not only this
failure .and that on which the heart
dwells, but these and all else, and
with this knowledge offers us His
love and assures us of it.
Thus the meaning of the whole
passage wifi be : The sense within us
of a sincere love of the brethren, which
is the sign of God's presence with us,
wiU enable us to stay the accusations
of our conscience, whatever they may

PI God is greater. Such a resumptive
use of the particle has however been
shewn to be very harsh.
((3) There remains then the adop
tion of on as the relative : We shall
assure our heart, whereinsoever our
heart condemn us, because God is
greater... This sense falls in completely with
the context and flows naturaUy from
the Greek.
But an ambiguity stiU remains. In
what sense is the superior greatness
of God to be understood? Is it the
ground of our exceeding need 1 or of
our sure confidence? Both interpre
tations can be drawn from the words.
(1) We shall then, and then only, still
our heart, iu whatsoever it m.ay con
demn us, because we know that the
judgment of God must be severer than
our own judgment, and so apart from
fellowship with Him we can have no
hope. Or (2) We shall then still our
heart in whatsoever it may condemn
us, because we are in fellowship with
God, and that fact assures us of His
sovereign mercy. The latter sense
seems to be required by the whole
context. See below.
jretVoftev] The nearest parallel in
the N. T. to the sense of the word
which has been adopted here is Matt.
xxviii. 14. Comp. 2 Mace. iv. 45.
rrjv KapSi'av] our heart, the seat of
the moral character. It occurs only
in this passage in the Epistles of St
John. Comp. Rora. ii. 15 ; Eph. i. 18.
The singular (which St John always
uses in the Gospel and Epistle) fixes
the thought upon the personal trial in
each case. See Additional Note.
20. OTI idv] whereinsoever. The
words balance the 'all things' which

III. 22]

THE FIRST EPISTLE OF ST JOHN.

115

KaTayivwcTK^, Trapprjolav exofxev TTpos tov deov, '^'^Kal
6 dv aiTWfxev Xa^f^dvo/mev drr avTov, oti Tas evToXds
avTov Tripovfxev Kal to. dpeoTa evwTTiov avTov TTOiovfjiev.
22 alrdpeOa N. Comp. v. 14 f. \ap^dvapev A: comp. for similar con
fusion c. IV. 17 (N) 13 : accipiemus vg the syr hi. dir' av. XABC : jrap' ai. r.
TTipQpev KA.

be, because God, who gives us the
love, and so blesses us with His feUow
ship, is greater than our heart ; and
He, having perfect knowledge, for
gives all on which the heart sadly
dweUs. 21. dyojT'jroi] Carissimi V., Dilec-
tissimi Aug. Comp. c. ii. 7 note. The
tender address follows naturaUy from
the thought of the fears and hopes of
Christians. The sense of misgiving
(the condemnation of the heart) and
the sense of duty done (the acquittal
of the heart) severally involve special
applications of the divine revelation.
In the one case this revelation brings
assurance, and in the other effectual
prayer. e'dv q KapSla pfj Koray.] st cor n.
non reprehenderit V., (male senserit
Aug.), if our heart condemn us not.
This evidently is the converse case to
' if our heart condemn us.' It does
not imply a claim to sinlessness, nor
yet an insensibility to the heinousness
of sin, but the action of a lively faith
which retains a real sense of fellow
ship with God, and this carries with it
confidence and peace.
The change in the order of the
words in the parallel clauses marks a
change of emphasis. In the first
clause stress is laid on the fact of
condemnation {dn idv KarayivdoKq q
Kapbla) : in the second on the moral
faculty which pronounces no con
demnation (e'dv 7; KapSla pq Karay.).
nappqoiav exopev] fiduciam ha
bemus v., we have confidence, so as
to express without reserve all our
wants. Compare c. v. 14 (ii. 28, iv.
17) ; John vii. 4 note. The thought
here is of the boldness with which the

son appears before the Father, and
not of that with which the accused
appears before the Judge.
jrpds T. 5.] ad Deum V., towards
God. Compare Acts xxiv. 16; Rom.
iv. 2 (jrpds d), V. I ; 2 Cor. fii. 4 ; Phil.
iv. 6.
22. Kat o dv axrdpe-v\ et quodcunq-ue
petierimus V., and whatsoever we
ask... The expression of our wants is
followed by the satisfying of them.
The words describe the actual present
experience of the believer (atrmpev)
aud the assertion is absolute. Every
prayer is granted. But Augustine
rightly adds : Discernamus exaudi-
tiones Dei. Invenimus enim quosdam
non exauditos ad voluntatem exau-
ditos ad salutem ; et rursus quosdam
invenimus exauditos ad voluntatem
et non exauditos ad salutem.
Here the thought is of the actual
perception of the gift by the believer
in time (XapPdvopev) : iu St Mark xi.
24 (e'Xd/Sere) the thought is of the
divine response in the eternal order.
For Xap/3. djrd see c. ii. 27 note.
drt...ri)povpev] because we keep...
Obedience is not alleged as the ground
but as the assurance of the fulfilment.
The answer to prayer is given not as
a reward for meritorious action, but
because the prayer itself rightly un
derstood coincides with God's will
(comp. John viii. 29, xi. 42). The sole
obj act of the believer is to do thorough
ly the part which has been assigned
to him : his petitions are directed to
this end and so are necessarily granted.
Comp. John xv. 7.
rqpovpev.. .jrotovpev] keep. . .do. . . The
eyes of the believer are turned watch
fully to discern (rqpovpev) the will of
8—2

Ii6

THE FIRST EPISTLE OF ST JOHN.

[III. 23

'^^Kal a'vTrj ioTlv rj ivToX^ avTOV, 'iva TTiOTevowfiev tw

23 niareiaapev S'B : marevapev XAC.
the syrr : ry o'v, ai. 'I. 'K.piari^ A (aU. r^
God for the future, and at the present
he is engaged in executing that which
is pleasing to Him. Under this two
fold aspect right action is presented
both as a work of obedience and as a
work of freedom, as enjoined and also
as spontaneous.
For the sense of Tijpetv see John
xvii. 12 note, and for rqpelv r. evr. c.
u. 3 note. Tqpelv and jroteiv occur
again together in v. 2, 3.
rd dpeord] ea qucB sunt placita V.,
the things that are pleasing... not
simply ' things pleasing,' but definitely
those which correspond with our po
sition and duty.
Compare John vifi. 29.
ivdniov avrov] coram eo V., in His
sight. Comp. Hebr. xiii. 2 1 ; Acts iv.
19; I Pet. iii. 4; i Tim. v. 4.
The slight shade of difference be
tween epnpoodev avrov (v. 1 9) and evm-
jrtov avrov seems to be expressed by
the phrases ' in His presence ' and ' in
His sight.' The latter phrase ac
centuates the thought of the Divine
regard. Comp. John xii. 37 (epjr. ai)
and XX. 30 (ivdn. r. p.).
23, Kat avTT; i.q ivr. ai.] And... his
commandment. The 'things that are
pleasing,' the many 'commandments'
are summed up in one commandment,
which includes faith and practice, the
power of action and the form of ac
tion, faith and love. Comp, ii. 4 f ; 2
John 6.
ij ivroXq . . . Iva. . .] Comp. John xiii.
34, XV. 12, 17.
tva niirrevoapev. . . j that we believe
... Faith also is a work, John vi. 29,
and therefore the proper object of
command; and it may be regarded
either as unceasingly continuous and
progressive (jrto^revwpev) or as exer
cised at a critical moment when the
whole tenour of life is determined
(jTio-revo-tupev). This is the first place

T$ dv. rou ui. au.'I. X. NBC vg me
ui((5 ou. 'I. %¦).
in the Epistle in which the exercise
of faith is mentioned. Afterwards
nioreva occurs not unfrequently.
On the whole the reading jrtcrrev-
oapev is the more Ukely here. In this
case the decisive act of faith is treated
as the foundation of the abiding work
of love ; at the same time the pre
sent niore-vapev gives an exccUent
sense, faith and love being presented
as simultaneous in their present de
velopment. The tenses of the verb (jrttrrevia) ap
pear to be used with significant ex
actness by St John; and the instances
of the occurrence of the different
forms will repay examination,
I Present: the immediate, con
tinuous exercise of faith :
John X. 38 (dat.), vi. 29, x-vi. 9 (els),
XX. 31 (on), iv. 42, X. 25 f., xii 39
(xix. 35), XX. 31 (abs.),
imper.: John iv. 21, x. 37, xiv. 11 ;
I John iv. I (dat.) ; John xu. 36,
xiv. I (ets).
parbic. (d jrio-revosv, ol jriorevovres) :
John V. 24; I John v. 10 (dat);
John iii. 16, 18, 36, vL 35, 40, 47,
vii. 38 f , xi. 25 f., xii. 44, 46, xiv.
2, xvii. 20; I John V. 10, 13 (ets),
I John V. I, 5 (on) ; John in. 15,
vi. 64 (abs.).
2 Imperfect : bhe continuous exer
cise of faibh in bhe pasb :
John V. 46 (dab.), vfi. 5, xfi. 1 1, 37
(els). 3 Aorist : the definite, decisive act
of faibh :
John U, 22, iv. 50, vi. 30, x. 38 ; i
John iii. 23 (dab.) ; John ii. 1 1, 23,
iv. 39, vii. 31, 48, vifi. 30, ix. 36,
X. 42, xi. 45, xii. 42 (ets); John
viii. 24^ ix. 18, xi. 42, xiii. 19, xvii.
8, 21 (dn) ; John i. 7, iv. 4, 53, t.
44> xi. 15, 40, xiv. 29 (abs.).
partic. : John xx. 29 (abs.).

IIL 24]

THE FIRST EPISTLE OF ST JOHN.

117

SvofiaTi TOV vlov avTOv 'Irioov XpiOTOv Kal dyaTTWfxev
dXXriXovs, Kadws eSwKev ivToXrjv rj/nlv. ^''•«-ai d Trjpwv
Tas ivToXds avTOv iv avTW fxevei Kal avTOs iv avTW'
Kal iv TOVTW yivwoKOfxev oti /mevei ev ij/mTv, ck tov TTvev-
fJLaTOS ov rjfxiv eBwKev.
¦qpiv NABC vg me the syrr : om. S". 24 Kal iv r. : om. Kat N* the. ou
¦^p. Id. ABC (lat) : ou ?5. -^p. X vg me the syrr.

4 Perfect: the past exercise of faith
continued into the present :
John viii. 31 (dat.); John iii. 18, i
John V. 10 (ets) ; John vi. 69, xi.
27, xvi. 27 (drt); John xx. 29 ; i
John iv. 16 (?) (abs.).
The differences come out clearly
where different tenses stand in close
connexion ; e.g. Johnvi. 29 f, vii. 5, 31,
xu. 37, 42; I John V. 10.
jrto-r. T(5 ovopan] believe the name...
The phrase is remarkable. It is equi
valent to 'believe as true the message
which the name conveys.' The full
title, His Son Jesus Christ (c. i. 3
note), is a compressed Creed. Con
trast 'believe in the name' v. 13; John
i. 12, ii. 23, iii. 18. Comp. v. 10, The
translation of A. V. probably comes
from the Vulgate which gives cre-
damus in nomine, the rendering else
where of JTio-reveiv els rb dvopa (John
i. 12, ii. 23, in. 18). See Additional
Note on the names of Christ in this
Epistle. dyarrcSpev dXX.] diligamus alteru-
trum v., love one another: ». 1 1 note,
iv. 7, II, 12; 2 John 5; John xiii.
34 (ivroXqv Kaivqv StSojpt) ; XV. 12, 17.
The exact words are used (contrast v.
14) in which Christ Himself gave the
commandment on the eve of His Pas
sion, when He fulfilled the ideal of
love. The subject to eScoKev is sup
plied naturally from the preceding
clause. Compare Rom. xiii. 10.
Multum facit qui multum difigit...
Bene facit qui communitati magis

quam suse voluntati servit (Thom. a
Kempis, De Imit. r. 15, 2).
24. The obedience, which is the
rule of the Christian life, issues in
abiding fellowship with God. This
verse is closely connected with v. 22,
while V. 23 is in thought parenthe
tical. Kat d rqpdv...] And he that keep
eth... These words take up on rds
e'vroXds avrou rqp. in V. 22, SO that the
reference is to ' the commandments of
God,' and not directly to the one com
mandment of Christ w. 23. Our prayers
are granted because they spring out
of that spirit which strives after per
fect sympathy; and, more than this,
our obedience is the pledge of a per
sonal fellowship,
e'v aird pevei...] i.e. in God. See
c. iv, 1 5 note.
Bede says with singular force : Sit
ergo tibi domus Deus et esto domus
Dei : mane in Deo, et maneat in te
Deus. e'v TOVTO) yivQjo-Kopev] in this we
know, perceive... The love which the
Christian feels and which is the spring
of his obedience, assures him of God's
fellowship with him. In other words,
God has given him of His Spirit.
The use of the two prepositions 'in
(ev) this,' 'from (iK) the spirit,' shews
that the two clauses are not in ap
position. TivdoKopev is repeated in
thought before e'K rov jtv. c. iv. 6.
e'K rov TTvevpaTos] This is the first
mention of the Spirit in the Epistle.
Afterwards the references are not un
frequent. It is remarkable that the

II 8 THE FIRST EPISTLE OF ST JOHN, [HL 24
Name never occurs with the epithet 8 ; 2 Cor. i 21 f
' Holy ' in the Epistles or Apocalypse Augustine draws a striking conclu-
of St John. sion from the truth that the Spirit of
ov...e8(oKev] which he gave when God is the source of man's life : Con-
we became Christians, Comp. c. iv. 13 ; temne te cum laudaris. lUe in te
John xiv. 16; Acts v. 32, viii. 18, xv, laudetur qui per te operatur.

THE FIRST EPISTLE OF ST JOHN. 1 1 9

Additional Note on iii. i.
St John uses several phrases to describe the relation of believers to The three
God which require to be carefully considered in connexion with the contexts phrases by
in which they occur. T^*^^/!^*
The initial fact of the communication of the divine life is expressed by scribes the
yevvqdrjvai e'K rov ^eov (i). The essential connexion existing in virtue of this new life.
quickening is expressed by etvat e'K rov deoii (ii). In virtue of this connexion
the believer becomes and is a reKvov deov (iii).
i. (i) The phrase yewqdqvai iK r. d. is used commonly in the perfect i. 'To be
(yeyevvqrai, yeyevvqpevos) '; thaf is, the initial fact of the new life is regarded *""* (*^"
in its abiding power. g*^**,^?) "-f
This communicated life is (1) in the
(a) shewn by certain signs, faith in Jesus as the Christ, righteousness '•'*'' '
and love :
I John V. I jtSs d nicrrevav on 'l?;o-ous iorlv d XPi'Orbs iK rov deov yeyevvqrai.
— ii. 29 jrds d jToiwv ri7V biKaioovvqv i^ airov yeyevvqrai.
— iv. 7 ^ds d dyandv eK tov deov yeyevvqrai.
and (0) carries with it certain consequences, freedom from sin and victory :
I John iii. 9 jrds d yeyevvqpevos iK rov deov dpaprlav oi noiel on oneppa
auTov e'v avrd pevei.
— ov Svvarat dpaprdveiv on iK rov deov yeyevvqrai.
— V. 18 jrds d yeyevvqpevos e'x rod deov ovx dpaprdvei.
— 4 jrdv rd yeyevvqpevov iK rov deov viKO. rbv Koopov.
Compare
John iii, 6 rd yeyevvqpevov iK rov nvevparos.
— 8 d yeyevvqpevos iK rov nvevparos,
(2) The fact of the communication of the divine life is specially noticed : (2) in the
John i. 12 f. eStoKev avrois i^ovolav reKVa deov yeveodai...oi...iK deov e'yev- -^onst.
vqdqoav.
Compare I John V. 18 d yevvqdels iK rov deov.
 1 jrds d dyajrdJv rdv yewqoavra...
Compare also
John iii. 3 (7) e'dv pq ns yevvqdy dvadev.
— 5 ^dv pq TIS yevvqdq i^ vddros Kal nvevparos.
The aorist and perfect occur together i John v. 18; John ifi. 5 — 8.
See also Gal. iv. 23, 29.
The form of expression is not found in any of the other writers of the
N. T. Yet compare St Paul's use of yewav i Cor. iv. 15 ; Philem. 10; and
St Peter's use of dvayewav, 1 Pet. i. 3, 23,

120 THE FIRST EPISTLE OF ST JOHN.
ii. ' To be ii. The phrase etvat e'K roC deov is connected with a considerable group
of God,' of similar phrases, e?vat ck tov Sia^o'Xov (c. ifi. 8), e'K rov novqpov {Hi. 12), «
ToO Kbopov (ii. 16, note), ix rqs dXqde'ias (ii. 21, note), e'K r^s y^s (John fii.
31, note), e'K rmv Kdra, iK rdv dva (vifi. 23). It expresses the ideas of
derivation and dependence, and so of a moral correspondence between the
issue and the source,
(1) signs (i) ¦ The characteristics of him who is thus vitally dependent upon God
in men ;, (i John v. 19, iv. 4, 6) are expressed both in a positive and in a negative
form. (a) positively :
3 John 1 1 d dyadonoidv iK rov deov iorlv.
John viii. 47 d dv iK rov deov rd pqpara rov deov aKOvei.
(/3) negatively :
I John iii. 10 jrds d pq noidv hiKaioovvqv oiK eonv iK rov deov.
iv. 6 ds OUK eo-rtv eK rov deov ovk OKOuet qpdv.
(2) signs (2) And corresponding declarations are made with regard to spirits
inspirits. (, John iv l):
I John iv. 2 jrdv nvevpa d opoXoyel 'Iqoovv Xpurrbv e'v oapKi iXqXvddra iK
roil deov iorlv.
— iv. 3 jrdv nvevpa o pfj opoXoyel rbv 'Iqoovv e'K rov deov ovk eoTiv.
Compare I John iv. 7 q dydnq iK rov deov iorlv.
John vii. 17 ...jrept rrjs didaxqs nbrepov iK rov deov ianv...
1 John ii. 16 jrdv rd ev rd Koopa...ovK eonv iK rov narpos...
The nearest parallels in other writings of the N. T. are :
Acts V. 38 f et e'K deov ioriv.
1 Cor. i. 30 e'^ airov [rov deov] vpels iore iv 'Kpicrra 'iqoov.
— xi. 12 rd Se ndvra e'K roCi deov.
iii. ' Child iii. The familiar title re'Kvov deov, which describes the relation established
of God. |jy j-j^e new life, is of rarer occurrence in St John's writings.
(1) The (i) The power of duly becoming a ^ child of God' is given by the
beginning, communication of the divine life.
John i. 12 f. eScBKev avrois i^ovolav reKva deov yeveodai, rols niorevovoiv
els rb ovopa avrov, 01... eK deov iyevvqdqoav.
(2) The (2) The position is realised through the gift of love.
growth I John iii. I ...dydnqv deHaKev qplv 6 narrjp Iva reKva deov KXqddpev...
'™'* — 2 vvv reKva deov iopev.
(3) The (3) Thus 'the children of God' form a distinct body marked by right-
signs, eousness and love.
I John iii. 10 ev rovra (pavepd ioriv rd reKva rov deov...
Comp. c. V. 2 ; John xi. 52.
The idea The idea of re'Kvov as it is thus presented by St John includes the two
of ' ohil- notions of the presence of the divine principle and the action of human
'^ growth. The child is made to share in his Father's nature (comp. 2 Pet. i.
4), and he uses in progressive advance the powers which he has received. .

THE FIRST EPISTLE OF ST JOHN, 12 1
This thought of progress wfil be traced through the whole picture which
St John draws of the spiritual Ufe, 'From strength to strength' is the
law by which it is shaped.
It is therefore easily intelfigible why St John never uses the title vids, distinct
the name of definite dignity and privilege, to describe the relation of^^^^hat
Christians to God: He regards their position not as the resulb of an ° ^°^^'
'adoption' (vlodeola), bub as the result of a new life which advances from
the vital germ to full maturity.

Additional Note on iii. 5.
The phrases which St John uses to describe the Incarnation fall into Different
different groups corresponding with different aspects of the Fact. In aspects of
regard to the Father, it is a 'Sending,' a 'Mission' (i). In regard to the the Incar-
Son, it is a ' Coming' (2). In regard to the form, it is in ' Flesh' (3). In '^'^ ^
regard to men, it is a 'Manifestation' (4).
I. The idea of the Mission of Christ, the Son, by the Father is ex- i. Mission.
pressed by two verbs, nipna, dnooreKXa. The former describes the simple
relation of the Sent to the Sender : the last adds ' the accessory notions of
a special commission and so far of a delegated authority in the person sent.'
nepjro) is not found in this connexion in the Epistles of St John (comp. (a) The
Rom. viii. 3 only) ; and it is used in the Gospel only by the Lord in the ^^^ "
participial form in three phrases d nepypas pe (airov), d nep-ypas pe narqp,
b narqp o nepyp-as pe.
Of these phrases the simple d nep-\pas pe is by fa^ the most common, i. 6 nip.-
It is used in two connexions to express (a) some relation of Christ to Him f"-^ P^-
Who sent Him, and (/3) some relation of men to Christ as so sent.
(a) John iv. 34 ipov ^pdpa...'iva notqcra rb deXqpa rov jr. p.
— V. 30 ^qrd..,rb deXqpa rov n. p.
— vi. 38 icara^e^qKa. . .tva jroi(U...rd deXqpa rov n. p.
— 39 rovro eonv rb deXqpa rov n. p. iva,..pq dnoXeoa...
— vii. 16 q ipq diSaxq... iorlv... rov n. p.
— 26 d JT. p. dXqdqs ioriv Kayd a qKovoa...XaXd.
— ix. 4 Sei ipyd^eodai rd epya rov jr. p.
— viii. 29 d jr. p. per ipov iorlv.
— vii. 33, xvi. 5 vjrdyo jrpds rdv jr. p.
Comp. vii. 18 d ^qrdv rfjv bo^av rov jr. airbv aXqdqs eonv.
()3) John V. 24 d...7rto-rev<BV roS jr. p.-
— xii. 44 d jrtorevfflv ei's ipe . . .niorevei. . els rbv jr. p.
— 45 d deapdv ipe deapel tov n. p.
— xiii. 20 d e'pe XapPdvav Xap^dvei rbv n. p.
— XV. 21 ravra noiqaovoiv dia ro bvopd pov on ovk oibaoiv
rbv n. p.
Comp. vii. 28 eo-rtv dXqdivbs d n. p. ov vpels ovk oiSare.

[22

THE FIRST EPISTLE OF ST JOHN;

ii. d -jrip'
-^as pe jra-
Tifp.

ill. 0 narqp
b irip\pas
pe.

(h) The
use of
dTTOo-rA- Xw.i. Aorist.

ii. Perfect

The phrase d jre';Ltr|/os pe jrar-Jp adds to the notion of 'sending' that of
the essential relation which gives authority to the mission.
John V. 37 d ir. p. jr. iKelvos pepaprvpqKfv.
— [viii. 1 6 (doubtful reading : comp. viii. 29) povos ovk elp'i, aXX'
iyd Kal b n. p. jr.]
— viii. 18 paprvpel nepl ipov o Jr. p. n.
— ¦ xii. 49 d jr. p. n... .ivroXqv beSaKev ri eina...
— xiv. 24 d Xdyos dv oKovere... iorlv ...rov n. p. n.
In the phrase d jran7p d jre'/xi|fas pe the two notions of natural authority
and mission are dwelt on separately. It occurs
John vi. 44 e'dv pq b n. d n. p. iXKVoq avrov.
Comp. V. 23 d pq npdv rbv vlov ov npa rbv jr. -r. n. avrov.
The use of djroo-r/XXto differs from that of jre'pjrtB by the fact that in St
John (yet see Matt. x. 40 ; Mark ix. 37 ; Luke ix. 48, x. 16) it is found only
in the finite forms, dire'o-retXa, dneoraXKa.
The aorist is bv far the most common tense. This is used to describe
the fact of the specific Mission in some p-articular aspect :
John iii. 17 djrt'o-reiXev d debs, rbv vlbv els rbv Koopov. ..Iva oadq o Koopos
St' avrov.
— X. 36 ov d narqp qylaoev Kal dneoreiXev els rbv Koopov.
I John iv. 10 [d debi] dneoreiXev rbv vlbv airov 'iKaopov neplrdv apapridv
¦qpdv.
Compare :
John vi. 57 Kadds dneoreiXev pe b ftov narqp...
— xvii. 18 Kadds ipe aTreoreiXas els rbv Koopov...
— vii. 29 jrap' au'roij etpt KaKeiF'os jLte ajreo-reiXev.
— viii. 42 ovSe djr' ipavrov iXrjXvda dXX' iKelvos pe anioreiXev.
And this Mission is presented as the object (a) of recognition (know
ledge), or (|8) of faith :
(a) John xvii. 3 tva yivdoKaoiv...t>v dneoreikas '\qoovv Xpiirrbv.
— 23 ti/a yivaoKq b k 'opos on ov pe dneoreiXas.
— 25 ovrot eyvaoav un ov pe dneoreiXas.
(/3) John V. 38 dn ov dneoreiXev eKetvos rovro) vpe7s 01; Trto-revere.
— vi. 29 TO epyov rov deov iva niorevqre els bv dneoreiXev
iKelvos.
¦ — xi. 42 tva jrio-revo-too-iv drt ov pe dneoreiXas.
— xvii. 21 tva o KOopos niorevq on ov pe dneoreiXas.
Comp. John iii. 34 ...io(ppdyioev dn...ov ydp djre'orretXev d deos...
The perfect, which occurs but rarely, describes the Mission in its
abiding continuance :
John V. 36 rd epya a noid paprvpel... on d narqp pe djre'o-raXKev.
I John iv. 9 Tdv vidv avrov rdv povoyevfj dneoraXKev d debs ets rdv KOopov
Iva ^qoapev St' airov.
— 14 Tededpeda Kal paprvpovpev drt d narqp dneoraXKev rbv v'lbv
oarqpa rov Koopov.
John XX. 21 Ka^iBS djre'o-raXKev pe d jran;p, Kdyd nipna vpds.

THE FIRST EPISTLE OF ST JOHN.

123

2. The Coming of Christ, like the Mission, is regarded both as a simple 2. Coming.
fact realised historically once for all (qXdov), and as an abiding fact (qKa,
iXqXvda). It is also set forth as a present fact being realised at the
moment, and as a future fact of which the fulfilment is potentially begun
(epxopai) \
The simple fact of Christ's Coming is affirmed by St John both in (.<») ¦^°''-
respecb of His true Divinity as the Word, and of His true humanity : ijXfov.
John i. II ets rd I'Sta jfX^ev [rd (pds rb dXqdivbv].
I John V. 6 d iXddv St' vSaros Kal alparos 'iqoovs Xptords.
In the discourses of the Lord the fact of His Coining, the fact of the
Incarnation, is connected with the manifold issues which it involved :
John ix. 39 ^'* Kplpa iyd els rbv Koopov rovrov qXdov iva ol pq jSXenovres
...Kal 01 jSXe'jTovres. . ..
— ' X. 10 e'yw qXdov iva ^aqv exaoiv Kal nepioobv e'xaoiv.
— xii. 47 oiK qXdov iva Kplva rbv Koopov aXX 'iva oaoa rov Koopov.
— XV. 22 et pi) qXdov Kal iXdXqoa oiK dv eixov dpaprlav.
And the Lord bases the truth of His witness on His consciousness of
the fact :
John viii, 14 dXqdqs e'o-nv q paprvpla pov on otSa nbdev qXdov Kal jrov
virdym (contrasted with nodev epxopai).
The divine relation implied in this use of ' came ' is expressed more 'e^rjxeov.
distinctly by the verb 'came forth' (i^fjXdov). This is used in .the Lord's
-words with different prepositions (eK, napd) :
John viii. 42 e'ym e'K rov deov i^qXdov Kat qKa.
— xvi. 28 i^qXdov iK rov narpbs Kal iXqXvda els rov Koopov.
— 27 jrejrto-retJKare on iyd napd rov narpbs e^qXdov.
— xvii. 8 eyvaoav . . . on jrapd oov i^qXdov.
And it is significant that St John and the disciples use the word with a
yeb diflerent turn of thought (dird) :
John xiii. 3 eiSms ... on dn-d deov i^rjXdev.
— xvi. 30 morevopev on dnb deov i^qXdes .
The perfect (iXqXvda) serves to bring out the abiding significance of the (6)^ Perf.
fact of Christ's Coming, the necessary effects which it has as distinguished eX-nXvOa.

1 The usage in John i. 9 ijv rb 0us
rt) dXrfBivbv  ipxbpevov is unique.
See note.
2 It is of interest to compare the
instances of the use of rfXdov, iXijXvBa
in the Synoptic Gospels :
Matt. V. 17 OUK T)\6ov KaraXvaai
dXXd jrXj/piio-ai.
 ix. 13 II Mark ii. 17 ovk rjXffov
KOXiaai 5iKalovs dXXd d/iapraXovs'
Luke V. 32 OVK iXqXvda k. S. d.
d. eis perdvoiav.
 X. 34 OVK fjXSov /SaXeiv elprqvrfV

dXXd pdxaipav.
aai 

^Xdov ydp Sixd-

Luke xii. 49 jrup ^Xflov ^aXelv inl
TTjv y-rjv.
Matt. xi. 19 II Luke -vii. 33 rjXOev
(Lk. iX-riXvSev) b vlbs rov dvSpd-
jTou iaBldiv Kal nlvuiv,
 XX. 28 II Mark x. 45 6 ulos
rov dvBpdnov ovk TJXSev diaKOvqQrj-
vai...
Luke xix. 10 jjXtfev 0 vlbs rov dv-
Bpdnov ^rirqaai Kai adaai ri
dnoXaXbs.

I 24 THE FIRST EPISTLE OF ST JOHN,
from its general issues. So Sb John uses the tense in connexion wibh the
testing power of Christ revealed as ' light ' and ' in flesh' :
John ifi. 19 rd (pds eXqXvdev els rbv Koopov Kal qydnqoav ol avdpanoi
paXXoV To OKOTOS...
I John iv. 2 jtSv nvevpa 0 opoXoyel 'I. X. e'v oapKi eXqXvddra iK rov deov

And the Lord thus speaks of the special character of His Coming :
John V. 43 ^y(^ iXqXvda iv rd ovopari rqv narpos pov.
— xii. 46 e'yiB (pds els rbv Koopov iXrjXvda.
— xviii. 37 iXqXvda els rbv Koopov iva paprvpqoa rfj dXqdeia.
and generally :
— vii. 28 KOI djr' ipavrov ovk iXqXvda (viii. 42 ovSe dir' e'p. e'X.).
- — xvi. 28 i^rjXdov iK rov narpbs Kal iXqXvda eis rdv KOopov.
rjKw. The verb rJKa is used in this connexion twice only :
John viii. 42 e'K rov deov i^qXdov Kal qKa.
1 John V. 20 d vtds rov deov qKei.
It occurs also in quotations from the lxx. Hebr. x. 7, 9 {-qKa) ; Rom. x.
26; Hebr. x. 37 (17 ^et); and of the future coming of Christ; Apoc. fi. 25,
in. 3-
(c) Pres. The present epxopai occurs to describe a Coming reaUsed at the
epxopai. moment :
John viii. 14 jrd^ev epxopai (contrasted -vrith jrd^ev qXdov),
and as a future fact potentially included in the present :
John xiv. 3 jrdXiv epxopai.
— 18, 28 epxopai npbs vpds.
— xxi. 22 f. eiBS 'epxofxal.
2 John 7 ot pq bpu)Xoyovvres I. X. ipxopevov iv oapKi.
Comp. John iii. 31 f. d dvadev (eK rov ovpavov) ipx°pevos.
See also Apoc. i. 7, ii. 6, iii. 11, xxii. 7, 12, 20.
The passages John viii. 14, 42, xvi. 27 f will repay particular study as
illustrating the different forms.
3. Inoak- 3. The mode of Christ's Coming is exhaustively set forth in the throe
NATION. phrases in which it is connected with 'flesh.' First there is the fundamental
statement :
John i. 14 d Xdyos o-dp| iyevero.
And then this fact is connected with the past and present :
I John iv. 2 (dpoXoyeiv) 'Iqoovv Xpto-rdv e'v oapKi iXqXvddra (iXqXv-
devai),
and with the future :
2 John 7 (dpoXoyetv) 'Ii;o-ovv Xptordv ipxbpevov iv oapKi.
4. Mani- 4- The 'manifestation' ((^avepo)fl^vat)of the Lord is noticed by St John
FESTATION. in regard to the great crises in His progressive revelation. Thus it is said
that He was ' manifested ' by the Incarnation :
I John i. 2 7; (aq iipavepddq.
— iii. 5 iKelvos i(pavepddq Iva rds dpaprlas apq.
— 8 eipavepadq d vtds rov ^eov tva Xvoq rd epya rov StajSdXov.

THE FIRST. EPISTLE OF ST JOHN, I 25
and when He was openly presented to the people :
John i, 31 Iva (pavepadq ra 'lirpoijX fitd rovro qXdov,
So also ' He was manifested ' and ' He manifested Himself in the new
life after the Resurrection :
John xxi. 14 i(pdvepddq 'iqoovs rols padqrals.
— I i(pavepaoev eavrbv 'Iqoovs rols padqrals.
and Christians still look for a manifestation in the future :
I John ii. 28 tva e'dv (pavepadq oxdpev nappqoiav. . .iv rfj napovola airov.
— iii. 2 e'dv (pavepadq dpoTot aird eobpeda.
It is not necessary to draw out in detail the teaching of these pregnant Complete-
words. They offer the fullest view which man can gain of the Person of the "^^ss of the
Lord in ibs absolute unity, truly human and truly divine. St John says both *^*<'hing.
' the Word became flesh' and ' Jesus Christ came in flesh'; and further he
speaks of 'Jesus Christ coming in flesh.' Again he says equaUy ' the Life was
manifested,' ' the Life which was -with the Father,' and ' He [Jesus Christ]
was manifested,' and ' the Son of God was manifested.' Now one aspect
of the Lord's Person, now another is brought forward without change.
There is nothing in the least degree formal in the different statements :
they spring directly out of the immediate context as answering to one
sovereign conception : and when put together they combine to produce
a final harmony, the fulness of apostolic teaching, upon the central Truth
of the Gospel. The least variation adds something to the completeness
of the idea ; and the minute correspondences bring an assurance that
the result which the combination of the different phrases suggests answers
to the thought of the Apostle which underlay all that he wrote.

Additional Note on iii, 14.
The different names which are given to Christians in the Apostofic The titles
writings offer an instructive study of the original conception of the Gospel, of believers
The origin of the historic Gentile name ' Christians ' (Xpionavol, comp. ™ *^® ^^^
Pompeiani) is noticed in Acts xi. 26 ; and it is used as familiarly known christians.
by Agrippa (Acts xxvi. 26) and by St Peter (i Pet. iv. 16 ; comp. Tac.
Ann. XV, 44). From the time of Ignatius this name, -with the correlative
for ' Christianity ' (Xpio-naviopbs), passed into general use (comp. Ign. ad
Magn. 4, 10 ; ad Rom. 3 ; Mart. Polyc. 10) ; but it was natural that in
the first age of the Church it should not be used by believers among them
selves. Four terms find more or less currency in the N. T. which express Four
different aspects of the Christian view of the Christian position : ' the titles :
disciples' (ot padqral), 'the brethren' (01 ddeX(pol), 'the saints' (01 dyiot), disciples,
' the believers ' (01 morol, ol morevovres). These fall into two pairs, of which j^^^jj '
the first pair, '.disciples,' 'brethren,' marks predominantly traits of personal -believers.
relationship, and the second pair, 'saints,' 'faithful,' traits of general
character.

126

THE FIRST EPISTLE OF ST JOHN.

The

1. The
brethren.

3. The
believers.

4. The
saints.

The earliest titie is that of 'the disciples.' This answers to 'master,'
' teacher' (SiSdo-KaXos), and passed from the Jewish schools to the foUowers
of Christ during His lifetime. It was used both in a wider sense for all
who attached themselves to Him (John ii. 11 ff. ; vi. 61, 66 ; vfi. 3) and also
in a narrower sense for 'the twelve' (John xiii. 5 ff.). After the Ascension
it is StiU employed absolutely in the narrative of the Acts to describe
befievers generally (vi. i, 2, 7 ; ix. 19, 25, 38 ; xi. 26, 29 ; xifi. 52 ; xiv. 20,
22, 28 ; xviii. 23, 27 ; xix. 9, 30 ; xx. I ; xxi. 4, 16) ; and so it is found in
the record of a speech of St Peter (xv. 10) and of a speech of St Paul (xx.
30). The discipleship is once connected with the human teacher (ix. 25 01
p. avrov) and once with the Lord (ix. 19). Ib is remarkable that in one
j)lace (xix. i) those who had only received John's Baptism are spoken of as
disciples. The titie does not occur in the Epistles or in the Apocalypse.
It is significant that the first title given the body of befievers after
the Ascension is 'the brethren' (Acts i. 15 true text); and from this time
onwards it occurs in all the groups of ApostoUc writings. Thus in the Acts
it is found in the narrative : ix. 30 ; x. 23 ; xi. 29 ; xiv. 2 ; xv. i, 3, 22, 32 f ,
40 ; xvi. 2, 40 ; xvii. 10 ; xvfii. 18, 27 ; xxi. 7, 17 ; xxviii. 14 i. ; and once in
the record of St Paul's words : xv. 36. Twice in the same book it is used
of unconverted Jews : xxii. 5 (St Paul's words) ; xxviii. 21. St Paul uses
the title throughout his Epistles : i Thess. iv. 10; v. 26 f ; I Cor. vfii. 12 ;
xvi. 20 ; Gal. i. 2 ; Rom. xvi. 14 ; Phil. iv. 21 ; Eph. -ri. 23 ; CoL iv. 15 ; i
Tim. iv. 6 ; 2 Tim. iv. 21. In the writings of St John it occurs : I John iii.
14; 3 John 5, 10; John xxi. 23. St Peter uses the abstract term 'the
brotherhood' (q ddeX(p6rqs, I Pet. ii. 17; v. 9). The singular is not
uncommonly used (e.g. Rom. xvi. 23 ; i Cor. vii. 15), and especiaUy with a
personal pronoun, 'thy brother,' 'his brother,' e.g. Rom. xiv. 10; i John
ii. 9 ff.). Compare c. ii. 9 note.
The general idea of ' the befievers ' is expressed in three different forms
which convey shades of difference in the application of the common mean
ing: 'the befievers' (01 moral), 'they that believe' (ot jrtorevovres), 'they
that believed' (ot jrio-reu'o-avres). The first (ot morol) is found Acts x. 45
(ot e'K nepiropqs morol) ; I Tim. iv. 12 ; comp. Eph. i. I ; I Tim. iv. 3; I
Pet. i. 21. 'They that beUeve' (ot jriarevovres) occurs : i Pet. ii. 7 ; i Thess.
i. 7 ; ii. 10 f ; i Cor. i. 21 ; Rom. fii. 22 ; Eph. i. 19. 'They that believed'
(ot jTio-revo-avres) occurs : Acts ii. 44; iv. 32; 2 Thess. i. 10; Hebr. iv. 3.
In the two last phrases the historic reference to the acb of befief sbiU
remains. The title ' the saints ' is characteristic of St Paul and of the Apocalypse.
Tt occurs four times in the Acts, twice in connexion with St Paul's conver
sion (Acts ix. 13 roisdyiovs o-ov ; xxvi. 10), and twice in connexion with the
episode of St Peter's visit to Lydda (ix. 32) and Joppa (ix. 41). It is found
also once in St Jude (Jude 3) ; but not in any other of the Catholic Epistles
(comp. I Pet. ii. 5, 9). In St Paul it is frequent and distributed throughout
his Epistles : i Thess. iii. 13 ; 2 Thess. i. 10 ; i Cor. vi. i t ; xiv. 33 ; xvi. i,
15 ; 2 Cor. i. i ; viii. 4 ; ix. i, 12 ; xiii. 12 ; Rom. xii. 13 ; xv, 25 t, 31 ;
xvi. 2, 15 ; PhU. i. i ; iv. 22 ; Eph. i. i, 15, 18 ; iv. 12 ; vi. 18 ; Col. i 2, 4,
12, 26 ; Philem. 5, 7. It is found also in Hebr. vi. 10 ; xifi. 24. In the

THE FIRST EPISTLE OF ST JOHN. 12/
Apocalypse it is found : v. 8; vifi. 3 f, ; xi, 18 ; xiii, 7, 10 ; xiv, 12 ; xvfi. 6;
xviii. 20 ; xix. 8.
The main differences of conception between the four tibles are evident. General
Christians stand in the position of learners in the school of their Lord, relation of
The lesson which they have to learn surpasses aU others. But the relation *^® ti'les.
to the Divine Master is at once embodied in a new relation to fellow-
believers. So the title ' the disciples' is soon lost in that of ' the brethren.'
In the same way the title of ' the faithful," which corresponds to ' disciples,'
is far less common and characteristic than 'the saints' ('the holy'), which
marks the recognised consecration of believers.
But while these broad distinctions are obvious, it is not easy to seize The titles
the exact form of the particular titles except that of ' the faithful ' on each in con-
occasion, or even when they come near together, as ' disciples ' and ^lexion.
'brethren'; Acts xi. 29 ; xvfii. 27; xxi. 16 f : 'disciples' and 'saints'; Acts
ix. 38, 41 : 'brethren' and 'saints'; i Cor, xvi. 15, 20; Rom. xvL 14 f ;
Eph. -vi. 18, 23. It seems not unUkely that the title 'the brethren,' was
carried over from the ' Israel according to the flesh' to the spiritual Israel,
and was speciaUy used of the Jewish congregations. This view is supported
by Acts xxii. 5 ; xxviii. 21. But in any case the title was soon extended
more widely : Acts xv, i.

Additional Note on iii. 19.
St John does not, like St Paul, give any definite analysis of the consti- Limita-
tution or of the spiritual experience of man. But he recognises the same tion of St
elements in human nature. Like St Paul, he distinguishes 'the flesh,' ?„
. view 01
' the soul,' 'the spirit,' ' the heart.' But it is worthy of notice thab the man's
characteristic intellectual faculties are rarely noticed by him. ' Under- nature.
standing ' (Stdvoia) occurs only once in the most remarkable passage i John
V. 20 ; and 'mind' (voSs) is found only in the Apocalypse (xiii. 18 ; xvii. 9).
'Conscience' {oweldqois) is nowhere mentioned by St John (contrast
[John] viii. 8). In Sb Paulbhese words are nob unfrequent. For St John's
use of yivdoKeiv see c. ii. 3 note.
The term ' flesh ' (odp^) describes the element with the characteristics i. Flesh
of the element (comp. i Cor. xv. 39). It includes all that belongs to the ("'a/'l)-
life of sensation, all by which we are open to the physical influences of
pleasure and pain, which naturally sway our actions.
As applied to human nature 'flesh' describes humanity so far as it
is limited and defined by earthly conditions. In ' flesh ' lies the point of
connexion between man and the lower world. Through flesh come the
temptations which belong to sense.
"The word is used of mankind (as in 0. T.) John xvfi. 2 (jrdo-a crdp^) to
describe them under the aspect of earthly transitoriness.
' Flesh ' is contrasted with ' spirit,' not as evfi with good, but as the
ruling element of one order with the ruling element of another : John ifi.
6 ; vi. 63.

128 THE FIRST EPISTLE OF ST JOHN.
By ' flesh ' we are united to earth ; and by ' spirit ' to heaven.
"The will of the flesh' (John i. 13) is the determination which belongs
to the earthly powers of man as such.
' The desire of the flesh' (i John ii. 16) is the desire which, as it springs
out of man's present earthly constitution, is confined within its sphere
and rises no higher.
'Judgment after the flesh' (John viii. 15) is external, superficial,
limited by what catches the senses (comp. 2 Cor. v. 16).
Thus the idea of evil attaches to the flesh not in virtue of what it is
essentially, but from the undue preponderance which is given to it. The
flesh serves for the manifestation of character. It ministers to other powers.
It becomes evfi when it is made supreme or dominates. It does not
include the idea of sinfulness, but it describes human personality on the
side which tends to sin, and on which we actually have sinned.
Use of The essential conception of odp^ is seen in its application to Christ
rSonto (I) in His Person:
Christ, John i. 14 d Xdyos odp^ iyivero.
I John iv. 2 iXqXvdds iv oapKi,
2 John 7 ipxopevos iv oapKi.
Compare I Tim. iii. 16 e(pavepddq ev oapKu
Col. i, 22 rd odpa rrjs oapKbs airov.
And (2) in His work :
John vi. 51 I? odp^ pov -vnep rrjs rov Koopov (aqs.
— 53 (payelv rqv odpKa rov vlov tov dvdpdnov Kal nielv airov rb
alpa.
56 d rpdyav pov rijv odpKa Kal nlvav pov rb alpa.
In these passages ' flesh ' is seen to describe the element of Christ's
perfect humanity.
It may be added that while o-<5pa is found in St John (John ii 21 ; xx.
12, &c.), it is never used metaphorically, and it does not occur in the
epistles (Apoc, xvifi. i3=mancipiorum). In the Apocalypse odp^ is found
only in the plural.
ii. Soul, The sense of the word represented by 'soul,' 'life' (ypvxq) is often
'Ufe'^ obscure in other apostofic writers from the complex nature of the fiving
(y^Xv)- man ; but in St John it is used only, for the personal principle of our
present earthly life, the vital energy of the odp$ (yet notice John x. 24).
It is used
(i) of men generally :
John xii. 25 (comp. Luke xiv. 26 ; xvii. 33).
— xiii. 37 f ndevai rqv ypvxqv.
— XV. 13 id. ; I John iii. 16 id. ; 3 John 2.
And(2) of Christ :
John xii. 27 ; x. 11, 15, 17 r^v yp. ndevai.
I John iii. 16 id.

THE FIRST EPISTLE OF ST JOHN. 1 29
With the phrase Tt^e'vat rijv ypvxqv vnep (x. 11, 15 ; comp. Matt. xx. 28)
must be contrasted (Sovvat) njv odpKa vnep (vi, 51).
In the Apocalypse ypvxq is used in the mosb unusual sense of disem
bodied 'souls' ; vi. 9 ; xx. 4.
While the 'soul' (ypvxq) expresses the sum of man's present vital iii. Sph-ll
powers, the ' spirit ' (jrveupa) describes bhe quickening element which {"^"evpa).
belongs to a heavenly sphere (comp. Rom. vfii. 10) as the flesh describes the
earthly element: John iii. 6 (5) ; vL.63.
Ib is used of bhe Lord : John xiii. 21 (comp. xii. 27) ; xi. 33.
Compare bhe phrases ' bo become in spirit,' ' in spirit,' found in the Apoca
lypse: i. Io(e'yevdp7jve'vjrvevpan); iv. 2 (id.); xvii. 13 (e'v jrvevpan) ; s.^i. 10 {id).
The sense the 'breath of life' is wholly distinct: John xix. 30 (comp.
Matb. xxvii. 50 ; Lk. viii. 55); Apoc. xi. 11 (nvevpa ((^qs); xiii. 15 (Sovvat nv.
rq e'lKuvi). The seat of individual character, of personal feeling and moral determi- iv 'Heart'
nation, is the 'heart' (Kapdld). The elements already considered are (k''/'^'")-
morally colourless in themselves, they are generic and not individual.
'fhe mention of the heart is comparatively rare in St John. But he shews
that ib is the seat of sorrow (John xvi. 6), of joy (xvi. 22), of distress gene
rally (xiv. I, 27), and also of purpose (xiii. 3), and spiritual discernment
(xii. 40, LXX.).
The most remarkable passage in which he describes the office of the
heart is in i John iii. 19 — 21. In this the heart appears as representing
the whole conscious moral nature of man. The heart in fact includes the
conscience, and covers the whole range of life. Ib takes account not only of
the abstract rule but of aU the personal circumstances which go to charac
terise action.
Compare Apoc. ii. 23; xvii. 17; xviii. 7.

Additional Note on iii. 23.
Something has been already said on the use of the Divine Names in the Thenames
Epistles of St John (Additional Note on i. 2). It is however of deep 0^ 'be
interest to study in detail the exact relation of the several Names of the T^ ^°
Lord to the contexts in which they occur. Such an inquiry will leave, sties.
I believe, a strong conviction in the mind of the student that each Name is
perfectly fitted to present that aspect of the Lord's Person which is domi
nant at the particular point in the Apostle's exposition of the Truth.
Here, as elsewhere in the Bible, the Name has two distinct and yet The idea
closely connected meanings. It may express bhe revelabion of the Divine °' ' ™^,
Being given by a special title ; or the whole sum of the manifold revela
tions gathered up together so as to form one supreme revelation. It is
used in the latter sense in regard to- the revelation of God in Christ in
3 John 7 vjrep rov dvoparos, where rd ovopa, ' the Name ' absolutely, includes
the essential elements of the Christian Creed, the complete revelation of
Christ's Person and Work in relation to God and man (comp. Acts v. 41 ;
John XX. 31). In ii. 12 Std rd dvopa avrov the term is more limited. The
W. 9

I'^O

THE FIRST EPISTLE OF ST JOHN.

The spe
cialnames :
His Son
Jesus Christ,

Jesus,

Christ,

Jesus Christ,

the Son,

Person Who is present to St John through the paragraph is Christ as He
lived on earth and gave Himself for those whom He called brethren (fi. 6 ;
comp. Hebr. ii. ii ff.). In iii. 23, v. 13 the exact sense of 'the Name' is
defined by the words which follow.
From. the name thus generaUy referred to or defined we pass to the
actual names used. The full title His Son Jesus Christ (d vtds avroB
'Iqoovs Xpto-rds) is found i. 3, iii. 23, v. 20. The divine antecedent is
differently described in the three cases, and this difference slightly colours
the phrase. In i..3 it is 'the Father' (compare 2 John 3 jrapd deov narpbs,
Kal. jj-apd 'It^o-ov Xpto-rov rov vlov rov narpbs) ; in iii. 23, ' God ' ; and in V. 20,
f.He that is true.' Thus in the three cases the Sonship of Jesus Christ is
regarded in relation to God as the Father, to God as God, and to God as
perfectly satisfying the divine ideal which man is able to form. Bearing
these secondary differences in mind we see that the whole phrase includes
the two elements of the confession, or the two confessions, which St John
brings into prominence: 'Jesus [Christ] is the Son of God' (iv. 15, v., 5);
and .'Jesus is the Christ' (v. ii; comp. ii. 22). It is in other words 'the
Name' written out at lepgth.
The constituents of this compressed phrase are aU used separately by
St 'John: (4) Jesus :
11. 22 o apvovpevos on Iqoovs ovk eonv d xP'-oros.
V, I o niorevav on 'Iqoovs iorlv d XP^ords.
IV. 3 o pq opoXoyel rbv 'iqoovv.
In these passages ib is obvious thab the central thought is of the Lord in
His perfect, historical, humanity. The use of the definite article in the last
example probably conveys a reference to v.. 2.
(2) Christ :
2 John 9 q bihaxq rov xP^(rrov,
The title seems to point back to the long preparation under the Old
Covenant which checks impatience (jrpodymv) under the New.
(3) Jesus Christ:
n. I napaKXqrov 'exopev. . .'iqoovv Xpiorbv StKaiov.
V. 6 o iXdav St' vSaros Kat alparos, 'Iqoovs Xpio-rus.
2 John 7 01 pq dpoX. 'Iqoovv Xpiorbv ipxbpevov iv oapKi.
Here the idea of the Messianic position of the Lord is no less important
for the full sense than that of His true, humanity.
In IV. 15 on Ijjo-ovs [XpioT-ds] ionv b vlbs rov deov the reading is doubt-
fifi. The adoption of Xpto-rds adds to the completeness of the thought.
For the clause iv. 2 bpoX. 'Iqoovv Xpiorbv iv -oapKi e'X. see note. In
spite of the close verbal paraUel of tiiese words with 2 John 7 the use of
'Iqoovs Xpto-rds here seems to be differentiated from the sense there by
iXqXvdora as contrasted with ipxbpevov.
(4) the Son :
ii. 22 o dpvovpevos rbv narepa Kal rbv vlbv.
— 23 d dpv. rbv vlbv oiSi rbv narepa exei.

THE FIRST EPISTLE OF ST JOHN. 131
ii. 23 d dpoXoymv rdv vidv koi tov narepa exei.
— 24 e'v Ti^ vi^ Kat e'v rtS narpl pevelre,
iv. 14 d narqp dneo-TaXxev rbv vlov.
V. 12 d exav rbv vlbv i'xei rqv (aqv.
In all these cases the central thought is that of the absolute relation of
sonship to fatherhood. The argument turns upon essential conceptions of
son and father. Comp. John v, 19 note.
(5) ihe Son of God: the Son
iii. 8 iepavepddq b vlbs rov deov iva Xvoq rd epya- rov Sta/3dXov. '
V. 10 o jTio-reiJtov eis rdv vtdv rov deov.
— 12 d p^ e'xav rbv vlbv rov deov.
— 13 TOts jTto-r. els rd ovopa rov vlov rov ^eov.
— 2Q o'iSapev drt d vids rou deov qKei.
With these passages must be compared
iv. 10 dneor. rbv vlbv atJrov,
V. 9 ff. d vids avrov,
where the immediate antecedent is d debs. 'In all these cases the idea Of
Christ's divine dignity is equally prominent with that of sonship in relation
to a father.
Compare also v. 18 d yevvijfieis e'x rov deov.
(6) Jesus His (God's) Son : Jesus His
¦ „ \ 5- It - - I » ' - 'Son,
1. 7 TO atpa Iqoov rov viov avrov. '
The double title brings out the two truths that 'the blood'- of Christ
can be made available for men and is eSicacious,
(7) His (God's) Son, His only Son : ^His Son,
iv. 9 rdv vidv avrov rdv povoyevq. '¦^'* ""2/
The uniqueness of the gift is the manifestation of love.
In connexion with these titles it must be added that the title ' the Son '
in various forms is eminently characteristic of the first and second Epistles,
in which it occurs 24 (or 25) times (22 or 23 + 2), more times than in all the
Epistles of St Paul.
It is remarkable that the title 'Lord' (Kv'pios) is nob found in the
Epistles (not 2 John 3). It occurs in the narrative of the Gospel and is
frequent in the Apocalypse. It occurs also in all the other epistles of the
N. T. except that to Titus.
The absence of the titie may perhaps be explained by the general view
of the relation of Christ to the believer which is given in the Epistles.
The central thought is that of fellowship. For the same reason the con
ception of external organization is also wanting in the Epistie.

9-2

132 THE FIRST EPISTLE OF ST JOHN. [IV. i
IV, ^'AyaTTrjTOi, {jlv) TravTl TTvevfxaTi TTiOTeveTe,
dXXd doKifxa^eTe Ta TrvevjuaTa el eK tov deov ioTiv,
'oTi TToXXol -\p-evho7rpo(pfJTaL e^eXrjXvdaoiv eis top

IV. The rival spirits of Truth
ASD Error (iv. i — 6).
This section is closely connected
both with what precedes and with
what foUows ; and corresponds with
the first section of this great division
of the Epistie : ii. 18—29. It contains
three main thoughts :
There are many spiritual influ
ences at work {v. i).
The test of spirits lies in the wit
ness to the Incarnation {vv. 2, 3).
The test of men lies in the recogni
tion of tlie Truth {vv. 4, 5).
The progress of thought is parallel
to that in ii. 18 — 29 (see p. 67), but
the argument of St John has passed
to a new stage. There his teaching
was centred in the Messiahship, tho
Sonship of Jesus : here in the In
carnation of Jesus Christ. There he
insisted on the original message of the
Gospel : here he appears to regard
the fuller interpretation of the mes
sage. This section in fact presents
the conflict of the Faith with its
counterfeits in the last form, as a con
flict of spiritual powers, unseen and
real. I The many spiritual influences
iv. I).
The 'many false prophets' stand
ill a relation towards the Spirit like
that which the 'many Antichrists' oc
cupy towards Christ (ii. 18). Through
them evil spiritual powers find ex
pression. Spirits therefore must be
proved. dyanqro'i] Comp. ii. 7 note. The
existence of a subtle spiritual danger
caUs oub bhe tenderness of love.
pq navrl nv. nioT.] nolite omni
spiritui credere Y., believe not every
spirit. The mention of a spirit as the
characteristic endowment of Chris

tians leads to a definition of true and
false spirits. There are many spiritual
powers active among men, and our
first impulse is to believe aud to obey
them. They evidently represent that
which is not of sight. Bub some of
these are evil influences belonging to
the unseen order. They come to us
under specious forms of ambition,
power, honour, knowledge, as distin:
guished from earthly sensual enjoy
ments. All such spirits are partial
revelations of the one spirit of evil
which become (so to speak) embodied
in men.
SoKipdfere rd jrv.] probate spiritusY.,
prove the spirits. As we are charged
to 'prove' the season (Luke xii. 56),
ourselves (i Cor. xi. 28 ; 2 Cor. xiii. 5\
what is the will of God (Rom. xii. 2 ;
Eph. V. 10), our work (Gal. vi. 4), our
fellow-workers (2 Cor. viii. 8, 22; i
Cor. xvi. 3 ; i Tim. ifi. 10), all things
(i Thess. V. 21, notice vv. 19, 20), so
we are charged to 'prove the spirits.'
Elsewhere the discrimination of spirits
is referred to a special gift (i Cor. xii.
10 hioKp'ioeis nvevpdrav). Here how
ever the injunction to 'prove' them
is given to all Christians. Comp. n.
20 Man maintains his personal supre
macy and responsibility in the pre
sence of these powers : i Cor. xiv. 32.
ei e'K rov d. ior'iv] if they are of
God, if they derive from Him their
characteristic being and their power.
For etvat e'K SCO fi. i6 note ; and for
SoKtp. et compare 2 Cor. xiii. 5 ; Mk.
ill. 2 ; Lc. xiv. 28, 31 (Matt. xii. 10
parallels). drt n.ypevh....] Such watchful carc
is required because many false pro
phets, through whom the false spirits
speak, as the Spirit speaks through
the true prophets (2 Pet. i. 21, ii. i),
are gone out into the world. 'The

IV. 2]

K0O/J.0V.

THE FIRST EPISTLE OF ST JOHN.

^33

''Cv

TOVTW yivwoKeTe to TTvevfxa

2 yivdaKere N°ABC me the syr hi : yivdaKerai vg syrvg: ylvibaKopev N*.

spirit of antichrist' inspires them. So
'false Christs' and 'false prophets'
are joined together (Mabb. xxiv. 24).
The use of bhe term ypevSonpo(pqrqs
in bhe N. T. is suggesbive. Ib is ap
plied to the rivals of the true prophets
under the old dispensation (Luke vi.
26 ; 2 Pet. ii. i) ; and to the rivals of
the apostles under the new dispensa
tion (Matt. vii. 15, xxiv. 11, 23f || Mk.
xfii. 22 ; Acts xiii. 6) ; and especially,
in the Apocalypse, to the embodied
powerof spiritual falsehood (Apoc. xvi.
13, xix. 20, XX. 10). The false-prophet
is not only a false-teacher (2 Pet. ii. i
ypevSonpo(pqTai, ypevBoSiddoKoXoi), but a
false-teacher who supports his claims
by manifestations of spiritual power
(Matt. xxiv. 24 Sido-ovo-tv orjpela peydXa
Kai repara ; Acts xiii. 6 dvSpa rtvd
pdyov ; Apoc. xix. 20 d noiqoas rd
(rqpela). i^eXqXvdaoiv] cxierunt V. (prodie
runt F.), are gone out on a mission of
evil from their dark home. The tense,
as contrasted with ii. 19, 2 John 7,
e^qXdav, expresses the continuance of
their agency as distinguished from
the single fact of their departure.
Comp. John viii. 42, xiii. 3, xvi. 27 &c.
ets rdv Koopov] into the world as the
scene of their activity. John iii. 17,
ix. 39, X. 36 &c.
The words evidently refer to ex
ternal circumstances vividly present
to St John's mind. They poinb, as it
appears, to bhe greab oubbreak of bhe
Gentile pseudo-Christianity which is
vaguely spoken of as Gnosticism, the
endeavour to separate the 'ideas' of
the Faith from the facts of the his
toric Redemption.
2. The test of spirits lies in the
witness to the Incarnation (2, 3).
2, 3. The test of the presence of
the Divine Spirit is the confession of
the Incarnation, or, more exactly, of
the Incarnate Saviour. The Incarna

tion includes the promise of the com
plete redemption and perfection of
man, of the restoration of 'the body'
to its proper place as the perfect organ
of the spirit. Hence the Divine Spirit
must bear witness to it. The test of
spirits is found in the confession of a
fact which vindicates the fulness of
life. The test of antichrist was found
in the confession of a spiritual truth
(u. 22 f ).
2. e'v rov'rm] In hoc Y. (Hinc F.),
Hereby. The idea of the process of
testing passes directly into that of the
test itself.
yivtdo-Kere] COgnoscitur (i.e. yivda-
Kerai) Y., ye know, i. e. perceive,
recognise the presence of The Vul
gate rendering is evidently derived
from a common itacism (-at for -e) and
may be dismissed at once. Through
out the Epistle St John speaks per
sonally (we know, ye know), and not
in an abstract form (it is known). It
is more diflScult to decide whether yt-
vdoKere is indic. {ye know), or imper.
(know ye). In every other place in
the Epistie e'v rovrra is joined with a
direct statement. On the other hand
it is always elsewhere used with the
first person in combination with yi-
vdoKa (iv rovra yivaoKopev, iyva
Kapev). The change of person may
therefore be connected with a change
of mood ; and in this case the impera
tive carries on the charge believe not,
prove. Compare John xv. 18. So far
there is nothing in usage to determine
the question ; but on the whole it
seems more likely that St John would
appeal to the results of actual ex
perience which had been hitherto de
cisive (ye discern, recognise) than
seem to enjoin a new and untried
rule {discern, recognise). Comp. v. 4.
rd JTV. rov di] the Spirit of God, the
one Holy Spirit who reveals Himself
in many ways and in many parts. He

134 THE FIRST EPISTLE OF ST JOHN, [IV. 3
TOV deov' ttSv TTvevixa o o/noXoyeT 'Irjoovv XpiOTOV ev
oapKl iXnXvdoTa eK tov deov ioTiv, ^Kal Trdv Trvevfxa

1 IvXv. Xviv C,

iXTiXvObra NAC : iXriXvOivai B (vg).

must be recognised as the inspirer of
all who speak from God ; and all that
is truly spoken isfrom Him. .
In «. 13 St John speaks of 'His
Spirit' (i.e. of God), and in c. v. 6, 8
of 'the Spirit,' but the titie 'the Holy
Spirit' is not found in the Epistles or
in the Apocalypse. Comp. v. 6.
irav JTV. o...] every spirit which...
There is an endless variety in the
operations of the Spirit (i Cor. xii. 4).
These severally appear to find cha
racteristic organs in 'spirits' which
are capable of acting on man's spirit.
Comp. 1 Cor. xii. 10; xiv. 12, 32 ;
Hebr. i.' 14 (xii. 9, 23), (i Pet. iii. 19),
(Apoc, xxii. 6) ; rd ejrra jrv. Apoc. i.
4 ; iii. I ; iv 5 ; V 6.
dpoXoyei] confitetur V., confesseth,
openly and boldly acknowledges the
Person of the Incarnate Saviour and
not only the fact of the Incarnation.
Comp. ii. 23 note. The question
here is not of inner faith, but of out
ward confessioui Faith, if it is real,
must declare itself Active love must
be connected with a distinct recogni
tion of its source. Ergo, Augustine
says, followed by Bede, ipse est spiri-
tus Dei qui dicit Jesum in came ve
nisse ; qui non dicit fingua sed factis ;
qui dicit non sonando sed amando.
'I. X. e'v o. e'X.] The construction of
these words is not quite clear. Three
ways of taking them are possible. ( 1 )
The direct object may be 'lijo-ovv and
Xpiorbv iv o. e'X. a secondary predi
cate: 'confesseth Jesus as Christ and
a Christ come in flesh' ; (2) The direct
object may be 'I?;o-ouv Xpio-rdv and e'v
o. (X. a secondary predicate; 'con
fesseth Jesus Christ, Him who is known
by this full name, as come in flesh.'
(3) The whole phrase may form a com
pound direct object: 'confesseth Him,

whose nature and work is described
by the phrase, 'Jesus Christ come in
flesh'.' The corresponding clause in
V. 3 'Itjo-ovv which gives the person
and not any statement about the per
son as the object of confession is in
favour of the last view;
e'XTjXv^dra] The construction with
the participle gives a different thought
from that with the infinitive {e\qXv-
devai). It does not express the ac
knowledgment of the truth of the fact
but the acknowledgment of One in
whom this fact is fulfilled and of whom
it ispredicated. Comp. 2 John 7 (dpoX,
ipxbpevov). For the sense of epxeodai
see c. V. 6 nobe.
e'v o-apKt e'Xi/X.] come in flesh, mani
fested under this special form. The
order (e'v oapKi iX) and the tense of
the verb (iXqX.) lay emphasis on the
mode rather than on the fact of
Christ's coming. 'The Word became
flesh' (i. 14); and that not tempo
rarily, but so that He is stiU coming
in it (2 John 7). The Christ 'who
should come' came, and coming in
this way fulfilled and stiU fulfils the
promises of the past. For the confes
sion is not only of One who 'came'
{eXdbvra) but of One who 'is come'
(iXriXvdbra), whose 'coming' is an
abiding fact. And yet further He
came 'in flesh,' as revealing the nature
of His mission in this form, and not
only 'into flesh' (ets odpKa), as simply
entering on such a form of being.
e'K rov d. i.] Comp. I Cor. xfi. 3 ;
and Additional Note on iii. i.
3. Kat irdv nv.] The negative state
ment is here directly joined to the
positive. In ii. 23 the positive and
negative statements are placed in
simple parallelism.

IV. 3] THE FIRST EPISTLE OF ST JOHN. 135
6 fxri o/JLoXoyel: tov 'Irjoovv e'jc tov deov ovk eoTiv Kal
.3 d p'i] ipdXoyei : 0 Xiei Vg. See Additional Note. rdv Iv AB (vg) me syrr ;
Iv Xv (vg) (others read rdv Iv Xv). + iv aapKl iXqXvBbra H syrr (lat) : om. AB
vg me the.

o pfj dp:, rbv 'I.] The substance of
the confession which has been given
in detail in the former verse is gather
ed up in the single human name of
the Lord, To 'confess Jesus,' which
in the connexion can only mean to
confess 'Jesus as Lord' (i Cor. xii» 3,
Rom. X. 9), is to recognise divine
sovereignty in One Who is truly man,
or, in other words, to recognise the
union of the divine and human in one
Person, a truth which finds its only
adeq\iate expression in the fact of the
Incarnation. The very ancient reading 5 Xvei rbv
'Iqoovv (qui solvit Jesum Y., qui
destruit Lcfr.: see Additional Note)
expresses this view more directly.
The meaning which it is designed to
convey must be 'which separates the
divine from the human, which divides
the one divine-human Person.' But
it may well be doubted whether
'Iqoovs would be used in this compre
hensive sense. In Scripture ' J^«,?ms '
always emphasises the humanity of
the Lord considered in itself The
thought would be conveyed by S Xve't
'Ii;o-ouv Xptordv or even by d Xvet rdv
Xpiordv. It seems likely that the
verb was transferred to this context
from some traditional saying of St
John in which it was applied to false
teachers, such as ot Xvovres rdv xp'-'r-
Tov, or the like. The words of Poly
carp which appear only indirectly, and
yet certainly, to refer to the phrase
in the Epistle indicate that St John
dwelt upon the thought in various
aspects : jrds ydp os dv pi) dpoXoyq 'Iq-
aovv Xpiorbv iv oapKi iXqXvdevai dvrl-
Xpiords eon, Kal os dv pq dpoXoyq to
paprvpiov TOV OTOvpov ix rov 8ta/3oXov
e'o-rt (ad Phil. c. vii.).
o pq dpoXoyet] The use of pq marks
the character, of the spirit which leads

to the denial ('such that it confesseth
not ')afi distinguished from the simple
fact of the failure to confess (d ov'x
dpoXoyet: v. 6 bs ovk eonv).
rbv 'I.] Comp. i. 7 note. For the use
of this simple human name of the Lord
in similar connexions see Rom. iii. 26;
(x. 9 ;) 2 Cor. xi. 4 ; Eph. iv. 2 1 ; PhU.
i. 10 ; Hebr. ii. 9 note. Comp. 2 Cor.
iv. 10 f
e'K TOV deov oiK e.] The denial of
the Incarnation is in fact the denial
of that which is characteristic of
the Christian. Faith, the true union of
God and man (comp. ii. 22 ff.). By
this form of statement (as distin
guished from ' is of the devil,' or the
like) St John meets the specious
claims of the false prophets : such a
spirit, whatever appearances may be,
is not of God.
The antagonists regarded here are
not mere unbelievers but those who
knowing Christianity fashion it into a
shape of their own.
Augustine (ad loc.) remarks cha
racteristically that the denial of the
Incarnation is.the sign of the absence
of love : Caritas ilium adduxit ad car-
nem. Quisquis ergo non habet cari
tatem negat Christum in carne venisse.
And so he goes on to interpret 'solvit'
of the spirit of the schismatic ; Ille
venit coUigere, tu venis solvere. Dis-
tringere vis membra Christi. Quo
modo non negas Christum in carne
venisse qui disrumpis Ecclesiam Dei
quam Ille <iongregavit-?
It is of interest to notice the two
negative signs which St John gives of
'not being of God.' In c. fii. 10 he
writes jrds d pq noidv SiKatoowqv ovk
. eo-nv e'K rov deov : here Trdv jrvevpa o
pq dpoXoyei rbv 'Iqoovv eK rov deov owe
eoTtv. In' the case of men the proof
of the absence of the divine connexion

1.^,6

THE FIRST EPISTLE OF ST JOHN.

[IV. 4

tovto eoTiv TO TOV avTixpiOTOv, o aKr]KoaTe oti ep'xe-
Tai, Kal vvv iv tw koo/uw eoTiv riBrj. '^ //xeis
fcK TOV deov ecTTe, TeKvia, Kal veviKrjKaTe avTOvs, oti
3 d dK-rjK. : on dKrjK. X. ^

is found in the want of active righte
ousness : in the case of spirits in the
failure to confess the Incarnation.
The two tests exactly correspond to
one another in the two spheres to
which they severally belong. The
confession of the Incarnation embodied
in life must produce the effort after
righteousness which finds its absolute
spiritual support in the befief in the
Incarnation. KOI rovro...] et hie est antichristus
qUod audistis V., hoc est illius anti
christi quod aud. P., 'and this whole
manifestation of false, ungodly, spiri
tual powers is the manifestation of
antichrist, whereof (d not dv) ye have
heard....' The omission of nvevpa in
the phrase rd roO dvnxplorov gives
greater breadth to the thought, so
that the words include the many
spirits, the many forces, which reveal
the action of antichrist.
rov dvnxpi'o-rou] The spiritual in
fluence is not only negatively 'not of
God': it is positively 'of antichrist'.
dKqKoare] Compare Kadds qKovoare
ii. i8. The difference in tense places
the two warnings in a somewhat dif
ferent relation to the hearers. For
the perfect see c. i. i, 3, 5 ; for the
aorist, fi. 7, 1 8, 24, iii. 1 1 ; 2 John 6.
epxerat] The same word is used of
the advent of the power of evil as of
the advent of the Lord. Comp. ii. 18;
V. 6, notes.
KOI vvv...q8q] et nunc jam Y ., and
now. . . already. For the position of ^'817
see John ix. 27 (notiv. 35). The pro
phecy had found fulfilment before the
Church had looked for it.
3. The test of men lies in the re
cognition of the Truth (4 — 6).
4 — 6. In the verses which precede
(2, 3) St John has considered the

teaching of spirits as the test of their
character. He now regards the sub
ject from another point of view and
considers the teaching of spirits as the
test of men.
4. vpeis] You as contrasted with
the world; you who are in possession
of spiritual endowments. Comp. ii. 20
Kai vpeis xplcp'^ ^X^'''^' h. 24, 27.
e'K rov deov iore] Comp. Addi
tional Note on iii. i.
The hearers of St John have that
divine connexion which the false
spirits have not (v. 3 e'x rov d. ovk e.).
reKvla] c. iii. 1 8. The father iu
Christ speaks again. The address
' beloved' has been used twice in the
interval (ifi. 21, iv. i).
vevtKJ/Kaie aiJrovs] vicistis eum Y.,
eos ¥., have overcome them. The per
sonal reference goes back to v. i {ype-u-
donpo^qrai). The intervening verses
are structurally parenthetical, though
they contain the ruUng thought of the
section. The false spirits, whose character
istic has now been defined, must have
their organs through whom to speak ;
and Christians must wage war agamst
them. In this conflict the virtue of
their Master's Victory (John xvi. 33)
is granted to them. They have to
claim the fruits of a triumph which
has been already gained.
Comp. ii. 13 (veviKTjKare) note.
The thought of a spiritual conflict
is developed in Eph. vi. i2ff.
on...] The ground and the assur
ance of the victory of Christians lie in
the Power by which they are inspired
(c. iii. 24). The strength of men is
proportioned to the vital force of
which they are the organs.
Vicistis eum, inquit. Sed unde vi-
cerunt? Numquid liberi virtute ar-

IV. 5, 6]

THE FIRST EPISTLE OF ST JOHN.

^?>7

fxei(^wv ioTiv 6 iv v/jTv rj 6 iv tw kooiulw ^avTol eK tov
KOOfxov eioiV ^la tovto iK tov koo/ulov XaXovoiv Kal
6 Koofxos avTwv dKovei. ^r'jixels eK tov deov ia-fiev 6

bifrii ? Non utique. Taceat Pelagius,
dicat ipse Johannes : Quoniam magor
est qui in vobis est... (Bede). So Au
gustine ; ...qui audit Vicistis erigit
caput, erigit cervicem, laudari se vult.
Noli te extoUere : vide quis in te
vicit. peiftov] greater. See iii. 20.
d e'v vpiv] qui in vobis est V., he
tlmt is in you, that is in the Christian
Society. The Church appears to be
set over against the world; so that
here the thought is of the body, and
not (as in iii. 24) of the individual.
The Divine Person is undefined. We
think naturally of God in Christ.
Comp. John vi. 56, xiv. 20, xv. 4 f ,
xvii. 23, 26. Elsewhere ' the word of
God' (c. ii. 14), 'the unction received
from Him' (ii. 27), 'His seed' (iii. 9)
is said to 'abide' in believers, as here
He himself is in them. See note on v.
15. St Paul expresses the same
thought in relation to the individual :
Gal. ii. 20.
d e'v Tffl Koopo)] he... world. The
many false spirits represent one per-
.sonal power of falsehood, 'the prince
of the world' (John xii. 31, xiv. 30),
the devil whose 'children' the wicked
are (iii. 10). The world occupies in
regard to him the same twofold posi
tion which Christians occupy with re
gard to God : ' the world lieth in the
wicked one' (c. v. 19) and he 'is iu
the world.' The natural opposite to
'in you,' taken personally, would have
been 'in them'; but St John wishes to
shew that these false prophets are
representatives of the world. The
conflict, as has been said above, is
regarded socially.
Comp, Eph. ii 2.
5, avroi...] ipsi V., they, the false
prophets, throngh whom the false
spirits work.
Tho nom. pi, airol, which occurs

here only in the Epistles, emphasises
the contrast. Comp. James ii. 6, 7 ;
Hebr. xiii. 17 ; Luke xi. 48. See c. ii.
25 note.
eK r. K. eto-t'v] de mundo sunt Y.,
are of the world and not simply of the
earth (John iii. 31). The 'earth' ex
presses the necessary limitations of
the present order : the 'world' the
moral characteristics of the order, as
separated from God. For the phrase
compare c. ii. 16 ; John xv. 19, xvii.
14, 16 and the cognate jDhrase 'to be
of this world' : John viii. 23, xviii. 36.
Std roiiro] ideo V., for this reason.
The character of their speech and the
character of their hearers are deter
mined by their own character. The
words 'of the world' answer to 'the
world' in the order of the original : ' it
is of the world they speak, and the
world heareth them!
For the threefold repetition of 'the
world' see John iii. 17, 31; 2 Mace.
vfi. II.
oKovet] Comp. John xv. 19.
6. -qpels iK T. d. e'.] we are of God.
The apostle has spoken of Christian
hearers {v. 4 vpeis e'K r. d. i) : he now
speaks of Christian teachers. In each
case living dependence upon God pro
duces its full effect. The hearer dis
cerns the true message. The teacher
discovers the true disciple. And this
concurrence of experience brings fresh
assurance and deeper knowledge.
The opposition of ijpels to vpeis and
the use of oKovei shew that St John is
not speaking here of Christians gene
rally but of those whose work it is to
unfold the divine message.
The description of the true teachers
is not exactly parallel with bhat of bhe
false teachers. It is not directly said
of these that 'they speak of God' be
cause the conclusion does not admit
of being put in the same form as ifl

iS

THE FIRST EPISTLE OF ST JOHN.

[IV. 6

eoTiv

eK TOV

yivwoKwv TOV deov dKOvei t^judov, os ovk
deov OVK dKOvei tijixwv. eK tovtov yivwoKOfxev to Trvevfxa
TtjS dXrjdeias Kal to TTvevfxa Trjs TrXdvrjs.

6 OS oiJk. . .qpwv '. om. A.

iK roirov KB syrr : iv roirip A vg me the.

the former case ('they speak of the
world and the world heareth them ').
The world listens to those who ex
press its own thoughts ; the Christian
listens to those who teach him more
of God, new thoughts which he makes
his own. Thus the argument which
in the former clause lies in 'speak of
the world,' in this clause lies in ' he
that knoweth God.' The readiness to
hear springs from a living, growing,
knowledge, which welcomes and ap^
propriates the truth.
Comp. John viii. 47.
d yivto'o-KMv 1. ^.] qui novit Deum,
v., he that knoweth God. ¦ The Latin
and English renderings both fail to
express the force of the original
phrase which describes a knowledge
apprehended as progressive and not
complete, a knowledge which answers
to the processes of fife. Comp. v. 7,
V. 20 ; John xvii. 3. Contrast ii. 3 f ,
13 f , ifi. I.
So St Paul speaks of '-the call ' of
God as continuous ; 1 1 Thess. v. 24;
Comp. Phfi. iii. 12 Jf
St John appears to choose this most
expressive phrase in place of the more
general one 'he that is of God' in
order to illusbrabe the position of the
true disciple as one who is ever ad
vancing in the knowledge of God, and
whose power of hearing and learning
is given by this attitude of faithful
expectancy. So it is that when he passes to the
negative side it is sufficient to say ' he
that is not of God' without bringing
into prominence the special energy
which flows from this divine de
pendence in regard to the fuller ex
position of the Gospel.
The contrast which is marked here
between him 'that knoweth God' and

the man ' who is not of God ' is given
under a slightly different form in v. 7
where it is said ' he that loveth hath
been born of God and knoweth God,'
while 'he that loveth not knew not
God: oi< oKovet] Comp. John xiv. 17
note. e'K rovrov] in hoc V., hereby, from
this. The phrase does not occur again
in the Epistle and must be dis
tinguished from the common e'v rovra
(see c. iL 3 note). It is found twice in
the Gospel marking a connexion partly
historical, and partly moral (vi. 66,
xix. 12). 'Ev rou'riu seems to note a
fact which is a direct indication in
itself of that which is perceived : e'K
roirov suggests some further process
hy which the conclusion is obtained.
The consideration of the general
character of those who receive aud
of those who reject the message, and
again of the teaching which is re
ceived and rejected by those who are
children of God, leads to a fuller dis
cernment of the spirit of the Truth
and of the spirit of the opposing error.
The power to recognise and accept
the fuller exhibition of the Truth
must come from the Spirit of Truth :
the rejection of the Truth reveals the
working of the spirit of error.
yivoJo-Kopev] cognoscimus V., lee
know, recognise, perceive. This power
of recognition belongs to all believers.
It is not fimited to teachers by an
emphatic pronoun as before ; but ex
presses what is learnt in different
ways by hearers and teachers.
rd jrv. T^s dX.] spiritum veritatis
v., tlm Spirit of Truth. Comp. John
xiv. 17 note; i Cor. ii. i2ff.
TO JTV. r^s nXdvqs] spiritum erroris
v., the spirit of error. The phrase is

IV. 7] THE FIRST EPISTLE OF ST JOHN. 1 39
'''AyaTTriTOi, dyawtafjiev dXXriXovs, oti ») dyaTrr] eK

unique in the N. T. Comp. i Cor. fi.
1 2 TO nvevpa rov Koopov. I Tim. iv. I
nvevpaoi nXdvois. In contrast to ;;
dXqdeia 'the Truth' stands q nXdvq
(Eph. iv. 14) 'the error,' in which lie
concentrated the germs of all manifold
errors. Compare rd if^evSos 2 Thess.
ii. II; Rom. i. 254 Eph. .iv. 24 f;
John viii. 44.
C. The Christian. Lefe: the
Victory of Faith.
(iv. 7 — V. 21,)
The consideration of Antichrists
and of the spirit of Antichrist and
error is now over,- and St John lays
open the fulness of' the Christian
life. In doing this he takes up in a
new connexion- thoughts which he
has before touched upon, and groups
them in relation to the final' revela
tion God is love (iv. 8, 16).-
The whole division of the Epistle
seems to fall most naturally into
three sections :
I. The Spirit of the Christian
Life : God and Love.
(iv. 7 — 21.)
II. The Power op the Christian
Life : the Victokv and Witness
OP Faith. (v. I — 12.)
III. The Activity and Confidence
OP the Christian Life : Epi
logue. (v. 13—21.)
I. The Spirit op the Christian
Life : God and Love (iv. 7 — 21).
This section deals in succession
with I. The ground of love {7 — 10).
2. The inspiration of love
(11 — 16 a),
3. The activity of love (16 b —
21),

In .the first paragraph the subject
is regarded mainly from its abstract,
and in the second mainly from its
personal side : in the third ib is
breabed in relabion bo action.
I . The ground of love (7 — i o).
The Christian Society has been
shewn to be clearly distinguished
from the world, even when the world
obtains the support of spiritual pow
ers. St John therefore passes on to
consider the spirit of the Christian
life as seen in the Christian Body,
This spirit is love, the presence of
which is-the proof- of divine Sonship,
seeing- that God is love (vv. 7, 8);
and in the Inciirnation we have set
before us the manifestation (v. 9)
and the essence of love (v. 10).
7. The transition of thought ap
pears to lie in the implied efliciency
of love as a moral test of knowledge.
The twofold commandment of faith
and love is essentially one command
ment (iii. 23 f ). Love in the region
of action corresponds to the confession
of the Incarnation in the region of
thought. The Christian spirit then
is proved by love.
dyajTijroi] The title and the charge
go together. See eh. iii 7 note.
The title occurs comparatively fre
quently ia 2 Peter, Jude, and sparingly
in the other Epistles of the New Tes
tament: 2 Pet. ifi. I, 8, 14, 17;
Jude 3, 17, 20 ; I Pet. ii. 11 ; iv. 12 ;
2 Cor. vfi. I ; xii. 19 ; Rom. xfi. 19 ;
Phil. iv. I ; Hebr. vi. 9. 'Ayajnjroi
pov occurs I Cor. x. 14 ; and dSeX(pol
pov dyanqroi, James i. 16, 19 ; 11. 5 ;
I Cor. XV. .58.
dyandpev dXXqXovs] diligamus in
vicem, v., let us love one anotlier.
Comp. ch. iii. 1 1 note. St John deals
with the love of Christians for Chris
tians {(piXa8eX(pla, St Paul, Hebr., St
Peber) as the absolute type of love.
There is no longer any distinction of

140

THE FIRST EPISTLE OF ST JOHN.

[IV. 8, 9

TOV deov eoTiv, Kal Tras 6 dyaTTwv eK tov deov 'yeyet'-
vrjTai Kal yivwOKei tov deov. ^6 fJtr] dyaTTWv ovk eyvw
TOV deov, OTl 6 deos dyaTrr] ioTiv. 'eV tovtw i(j)ave-
7 d dyandv : +r&v 8e6v A {fratrem is also added). 8 b pit dy....0e6v :
om. S* (om. t6v ffedv H") . oiK ^yi/w : ou yiviiaKei A : ouk lyvuKev V.".

' ye ' and ' we' (vv. 4 ff.) ; nor any em
phasis on the pronoun. Compare iii.
14, 18, 23 ; iv. 12, 19; V. 2. St John
never says dyajrdre, though he does
say pq dyandre (ii. 1 5).
on...] because... The charge is
based upon a twofold argument : (i)
Love is of GoD, and therefore since it
proceeds from Him, it musb be cha-
racberisbic also of bhose who parbake
in His Nabure, as His children ; and,
again, (2) Acbive love becomes bo
him who exercises ib bhe sign of his
sonship (iii. 19).
e'K r. d. e'.] is of God, flows from
Him, as bhe one spring, and in such
a way that the connexion with the
source remains unbroken. See Addi
tional Note on iii. i.
jrds d dyajTtov...] every one that
loveth. . . The clause appears at first
sight to be inverted in form. It
might have seemed to be a more
direct argument to say ' let us : love
one another because... every one that
is born of God loveth.' But as it is,
the words bring oub the blessing as
well as the implied necessity of love.
Every one that loveth hath in the
consciousness of that spirit the proof
of his divine sonship. Comp. iii.
19- jrds d. . .] every one that. . . Comp.
iii. 3 note. St John does not say
simply 'he that loveth.' He insists
on the supreme characteristic of love
as overpowering in whomsoever it is
realised difficulties which men might
discover in subordinate differences.
e'K rov d. yeyevvqrai] hath been bom
(begotten) of Ood. Compare Addi
tional Note on iii. I. The combina
tion of yeyevvqrai with ytvoio-Kei (not
eyviuKev) is significant. Living know

ledge is regarded only in its present
activity. The active principle of son-
ship is referred to its origin.
yivdoKei] cognoscit Y., knoweth.
See V. 6 note. The present is sharply
contrasted with the aor. (eyva, novit,
V.) which foUows (v. 8).
The idea of 'knowledge' is intro
duced here in connexion. with the ac
tion of the Spirit of Truth in the fuller
unfolding of the mystery of Christ's
Person. He that loveth derives his
-spiritual being from God, and of
necessity therefore is in sympathy
with Him, and knows Him, that is,
recognises every revelation which
shews more of Him (v. 6).
8. As the presence of active love
is the pledge of advancing know
ledge, so the absence of love is the
proof that apparent knowledge was
not real 'He that loveth not, knew
not God' (oiK e'yva r. d., non novit Y.,
ignorat P.) when he made profession
of knowing Him. His acknowledg
ment of God (as at Baptism) was
based on no true recognition of His
nature. The aor. (eyvcov) always has its fuU
force. Compare iii. i ; John x. 38,
xvi. 3.
on...] because. It is assumed that
knowledge involves practical sym
pathy. Compare ii. 3 note.
Bede puts well one side of the
truth ; Quisquis [Deum] non amat,
profecto ostendit quia quam sit ama-
bilis non novit (ad c. ii. 5).
This conception of the nature of
knowledge corresponds with the view
of the Gospel as ' the Truth.'
bd.... dydnq iorlv] Deus caritas est
V. See Additional Note.
9, e'v TOVTO). ..on.. ] In hoc. ..quo-

IV. 10]

THE FIRST EPISTLE OF ST JOHN.

141

pwdr] »7 dyaTTir tov deov iv ri/uuv, oti tov vlov avTOV
TOV fMovoyevfj dTTeoTaXKev 6 deos els tov Koofxov 'iva
^rjOW!J.ev ^i avTov. ^°ev tovtw cotIv jj dyaTTr], ov^
y
9 fiio-oi/tev : }dpev K*. lo ij dy. : H-roD OeoO N me the.

niain... V. In this... that... So c. 10,
John ix. .30.
e'vr. iipav...] The manifestation and
the essence of love (v. 10 e'v r. iorlv
q d.) are distinguished, , though both
are seen in the Incarnation. The
manifestation of love was shewn in
the fact (r. VI. r. pov. d;re'o-r.) and in
the end (tva (qo.) of the Mission of
the Son. The essence of love was
shewn in this that the Mission of the
Son was absolutely spontaneous (av
rds jjydn-i/o-ev 7;.). Comp, Rom. viii. 32.
i(pavepddq] apparuit \^ ., manifestata
est Aug., was manifested. That which
' was ' eternally was made known in
time. Compare c. i. 2 note. In the
retrospect of His completed work on
earth the Lord says : i(pavepdod oov
TO dvopa (John xvii. 7), that is 'the
Father's name,' the revelation of love.
See also 2 Tim. i. 9 f.
e'v qplv] in nobis V., in us : not
simply ' towards us ' as the objects
to whom the love was directed, but
' in us,' in us believers, as the me
dium in which it was revealed and
iu which it was effective (that we
-may live through Him). Comp. v.
16. The Christian shares the life of
Christ, and so becomes himself a
secondary sign of God's love. There
is a sense in which creation shews
God's love, bub this revelation be
comes clear through the new crea
tion. The manifestation of the love
of God to man becomes a living power
as a manifestation of His love in man.
The sense in our case, or among
us (John i. 14), is excluded by the con
stant use of the preposition in the
context to express the presence of
God in the Christian body (v. 12).
rdv vidv ai. rbv povl] filium suum
unigenitum V., His Son, His only

Son. The exact form occurs only here
and John ifi. 16. Comp. ii, 7 ; John i.
14 notes; and Additional Note on ifi.
23. The order of the words in the
whole clause is most impressive: 'in
this that His Sonj His only Son, hath
God sent into the world,' into the
world, though alienated from Him.
djre'a-raXKfv] he hath sent, and we
now enjoy the blessings of the Mission:
V. 14; John V. 36, XX. 21. Comp.
John V. 33 ; Luke iv. 18 ; 2 Cor. xfi.
17, &c. The aorist (djre'o-reiXa) oc
curs V. 10; John iii. 17, 34, vi. 29, &c.,
xvii. 3, &c. See Additional Notes on
iii. 5 ; John xx. 21.
Both here and in John iii, 16 the
Mission of the Son is referred to
' God' and not to ' the Father.' The
central idea is that of. the divine
majesty of the Son and not that of
the special relation in vhich the
Father stands to the Son and, through
the Son, to men. Contrast v. 14, and
see Additional Note on i. 2.
tva f^o-topev. . .] that we may live...
The natural state of men is that of
death : c. iii. 14. It is perhaps strange
that this is the only place in the
Epistles in which the verb (qv occurs.
Compare John v, 25, vi. 51, 57 f,
xi. 25, xiv. 19. The term is used
because the Apostle lays stress upon
the activity of the Christian and not
upon his safety only (that we may be
saved: John iii. 17). In him, as he
lives, the love of God is seen visibly
working. As compared with John
ifi. 16 f, which should be closely
examined with this passage, the ob
ject of the Mission of Christ is here
set forth in its personal working and
not in its general scope.
St' au'rou] per eum V., through
Him, as the efficient cause of life.

142

THE FIRST EPISTLE OF ST JOHN.

[IV. II

OTl ti/uiets t]yaTrtiKaiJ.ev tov deov, dXX' oti avTOS r]ya-
TTJjcrei/ iifxds Kal dTTeoTeiXev tov viov avTOV iXaofiov
TTepl TWV dfxapTiwv ^fxwv, "'AyaTrrjToi, ei
ovTws 6 deos rlyaTT^oev ny-ds, Kal jjyuets 6(peiXofxev dXXr]-

10 'qyan'ijaapev S<°A {-qydnqaev N*) : ¦^yojnJKa/uev B.
dniareilXev : d-iriardXKev ti.

avTos : iKelvos A.

Elsewhere the Christian is said to
live 'on account of Christ John vi.
57 (St' e'pe).
St Paul speaks of Christ as living
in the Christian ; Gal. ii. 20. ' The
life of Jesus' is that which the be
liever strives to manifest : 2 Cor. iv.
lo f ; and Christ is his fife : Col. fii.
4 (comp. I John v. 12, 20); whfie
hereafter the Christian will live with
Him (o-vv aura)) I Thess. v. 10. So
Christ is the aim of the Christian's
life : Rom. xiv. 8 (rd Kvpla f.) ; comp.
Bom. vi. 10 i. ; Gal. fi. 19 ; and the
substance of his life (rd (rjo): Phil.
i. 21. It is to be noticed that the Christian
is not said in the New Testament to
'live in Christ' (contrast Acts xvii.
28) ; though the Christian's life is
'in Him': i John v. 11 ; Bom. vi. 23;
2 Tim. i. I. This phrase however
occurs in Polyc, ad Phil. 8, St' qpas,
"iva (rjoapev iv avriu, ndvra vnepeive.
10. e'v TOVTO) e'o-n'v. ..on...] in this
is ...that ...] In this we can see a
revelation of the true nature of love.
The source of love is the free wifi of
God Himself He loved us because
' He is love,' and in virtue of that love
sent His Son. The origin of love lies
beyond humanity.
q dydnq] caritas Y., love, in its
most absolute sense, not farther de
fined as the love of God or of man.
ov;^ dn...dXX' ... ] non quasi... sed
quoniam V., not that. ..but that...
The negative clause is brought for
ward to emphasise the thought of
man's inability to originate love. For
somewhat similar forms of expression
see 2 John 5; Johnvi. 38, vfi. 22,

xii. 6. Non iUum dilexinius prius:
nam ad hoc nos dilexit ut dUigamus
eum (Aug., Bede).
airbs] ipse V., he, of His own free
will. Compare ii. 25 note.
qydn'qoev] loved US. The love is
viewed in regard to its historic mani
festation, John iii. 16; Eph. ii. 4;
2 Thess. ii. 16. Comp. Gal. fi. 20;
Eph. V. 2, 25 ; Apoc. iii. 9.
tXao-pdv] propitiationem Y., litato-
rem Aug. ; in quibusdam codicibus...
\egiU}.r...litatorem... Bede; expiato-
rem Lcfr., a propitiation. Comp, ii.
2 note. The idea is introduced hero
to mark the preparation of men for
fellowship with God. God was pleased
to make men fit to share His nature.
The life (v. 9) foUowed on the re
moval of sin.
2. Tlie inspiration of love (11 —
16 fii).
St John has shewn that love must
come from God Who has revealed in
the Incarnation what it is essentially,
the spontaneous communication of the
highest good. He now considers what
must be the effect upon men of this
manifestation of love. Love is the
assurance and the revelation of the
divine Presence,
II. The character of God's love
carries with it au overwhelming obli
gation. dyaTrqroi] v. 7 note.
et ovras...] si sic Deus dilexit nos,
if it was so, as we see in the mission
of His Son, God loved us.... The
order of the words throws a stress
upon the particular manifestation of
God's love {qydrrqoev, John fii. 16);

IV. 12]

THE FIRST EPISTLE OF ST JOHN.

143

Xovs dyavdv. ^^deov ovdels TTWTTOTe TedeaTar edv dya-
TTwfxev dXXrjXovs, 6 deos iv rijuiv fxevei Kal r] dyaTrr] avTOv

and the repetition of d deds empha
sises the Majesty of Him Who thus
revealed His love.
Kat q. 00.] et nos debemus Y., we
also ought... See fii. 16 note. The love
which God has not only shewn but
given to us (v. 1) becomes a con
straining motive for action.
dXX. dy.] alterutrum diligere V.,
invicem diligere Aug. (F,), The
phrase marks the mutual fulness of
love, Comp. fii. 1 1 note. Of the love
itself Augustine says : Noli in homine
amare errorem, sed hominem: homi
nem enim Deus fecit, errorem ipse
homo fecit.
It is of importance to observe that
the obligation which St John draws
from the fact of God's love is not that
we should 'love God' but that we
should 'love one another,' It is
through human affections and duties
that the spiritual, when once appre
hended in its sublime purity, gains
deflniteness and reality under the
conditions of our present state (comp.
V. 20 ; c, i. 3 note). The thought of
'the love of God' (i.e, of which God
is the object) as distinct from the
'love of Christ' (John xiv. 15, 21, 23 f ,
28 ; xxi, 6 ; Eph. vi, 24) is very rare
in the N. T. (». 2 1 ; c. v. 2 ; Rom. viii.
28 ; I Cor. ii. 9, LXX. ; viii. 3 e't ns
ayajrd rdv deov, o-vros eyvaorai vn av
rov). The command to love God is
quoted from the Law (Matt. xxfi. 37
and parr, from Deut. vi. 5). Gradu
ally by the elevation of thought God
seemed to be withdrawn from men ;
and then in the Person of His Son,
who took humanity to Himself, God
gave back to man that in which
human feeling can find inspiration
.and rest.
12. The love to which we are con
strained is the only possible proof of
feUowship with God.
^edv...Te5e'arai] Deum nemo vidit

unquam V., God hath no man ever
beheld. Comp. John i. 18 note. In
both passages debv stands first aud
without the article, 'God as God';
and in both passages the object is
directly followed by the subject : God
hath no man ever (seen). But the
verbs are different. In John i. 18
the thought is of the vision which
might be the foundation of revelation
(edpoKev) : here the thought is of the
continuous beholding which answers to
abiding fellowship {redearai). Comp.
John xvi, 16 note. On dens and d
debs see Additional Note.
ovSeis jnan-ore. . .] no man ever yet. . . .
In these words St John seems to call
up all the triumphs of the saints in
past time. However close their fel
lowship with God had been, yet no
one had beheld Him as He is. The
question here is not one of abstract
power but of actual experience.
e'dv dyajriSpev . . .] if we love....
Though God is invisible He yet is not
only very near to us but may be in
us, the Life of our lives. The words,
as Bede points out, meet the implied
question : Quo solatio utendum ubi
divina visione nondum licet perfrui ?
The manifestation of active love by
men witnesses to two facts: (i) the
abiding of God in them, and (2) the
presence of divine love in them in its
completest form. There is both the
reafity of fellowship and the effective
ness of fellowship.
d d. iv ij'p. pe'vet] abideth in us. See
V. 15 note. GeneraUy this fellowship
is described under its two aspects
('God in us, we in God'), but here
the idea is that of the power of the
divine indwelling. Comp. John xvfi.
23, 26.
The question has been asked (Bede),
How the highest blessedness is at
tached to the mutual love of Chris
tians while in the Gospel the love of

144

THE FIRST EPISTLE OF ST JOHN,

[IV. 13

TeTeXeiwfAevr] ev rjfxiv eoTiv. '^eV tovtw yivwoKO/uev
OTl iv avTw ixevofxev Kai avTos iv rj/uuv, oti iK tov
1 2 rer. iv riplv i. XB : ev iipiv rer. i. Xvg: rer. i. iv -qplv me the syrr.

enemies is enjoined (Matt, v, 43 ff,) ?
The answer lies in the recognition of
the essence of Christian love. This
resting upon the Incarnation regards
all men in the light of that fact. The
Christian can separate in man that
which belongs to his true nature from
the disease which corrupts it : Seevit
in te homo, Ille ssevit, tu deprecare :
ille odit, bu miserere, Febris animse
ipsius te odit : sanus erit et gratias
tibi ageb (Aug. in, i Joh. Tract, viii.
The love of the brethren is indeed
the recognition of God in men by the
exercise of that in man which is after
the image of God. Ubi factus est ad
imaginem Dei? Augustine asks on
this passage, and replies: In intel-
lectu, in mente, in interiore homine,
in eo quod intellegit caritatem, diju-
dicat justitiam et injustitiam, novit a
quo factus est, pobesb intellegere Crea
torem suum, laudare Creatorem suum
{Tract, viii. § 6).
He afterwards adds a profound
test of love : Hoc naturale habes :
semper melior eris quam bestia. Si
vis melior esse quam alius homo, in-
videbis ei quando tibi esse videbis
sequalem. Defies velle omnes homi
nes sequales tibi esse (§ 8).
, q dy. avrov] Caritas ejus v.. His
love,' the love which answers to His
nature and with which He has en
dowed us. Comp. ii. 5 note. Man
receives the love of God and makes it
his own. Neither of tho two speci
aUy defined senses, ' the love of God
for man,' or ' the love of man for
God,' suits the context.
rereX.... e'o-n'v] The resolved form
(i, 4 ; contrast v. 17, ii. 5) emphasises
the two elements of the thought :
' the love of God is in us' ; ' the love
of God is in us in its completest

form.' It is through man that 'the
love of God' flnds its fulfilment on
earth. The ideas of the perfection of love
in the believer and of the perfection
of the believer in love are presented
in several different forms in the
epistle. In c. ii. 5 the sign of the
perfection of 'the love of God' in man
is found in the watchful regard which
the believer pays to His revelation
(os dv rqpq avrov rbv Xdyov). Here it
is found in the love of Christians for
one another. The two signs explain
and indeed include each other. Love
is the fulfilment of divine obedience.
The commandment of Christ was
love (cf c. iii. 23).
In vv. 17, 1 8 the perfection of love
is presented under another aspect.
The fruit of the possession of ' love '
is shewn in regard to the befiever
himself, 'Love hath been perfected
with us' to the end that 'we may
have boldness in the day of judg
ment.' And for the present, ' he that
feareth hath not been made perfect
in love.' Obedience, active love, con
fidence, these three, point to the
same fact. Where the one is the
other is. The source of all is the full
development of the divine gift of
love. 13. e'v rovro) ytvtdo-Kopev. ..] in hoC
intellegimus V., in this, the posses
sion of the spirit of love, which flows
from God, we perceive, we are seve
rally conscious of the fact of the
divine indwelUng which has been
affirmed generally (v. 12, God abideth
in -us); and that by continuous and
progressive experience (contrast e'yvm-
Kapev, V. 16).
iv avrd pevopev...] See ». 15 notC.
The believer feels in the enjoyment
of this affection that the centre of his

IV. 14, 15] THE FIRST EPISTLE OF ST JOHN.

145

TTvevfJiaTOs avTOV SeSw/cei/ j^jjuv, ^* Kal ^fxels Tededfxeda
Kal fxapTvpovfxev oti 6 TTaTr]p dTTeoTaXKev tov vlov
owTrjpa TOV koo/jlov. ^^6s iav o/J-oXoyrior] oti 'Irjcrovs

13 SiSbiKev NB : iSaKev A,
1 5 bpoXoy-^aq : djUoXoyj; A.

1 4 reSedpeSa XB : iBeaadpeSa A.
'Ijjo-ous : 4- Xpiarbs B.

life is no longer within himself nor on
earth ; because the spirit by which it
is inspired, by which alone it can be
inspired, is the Spirit of God,
eK Tov nv.] de spiritu sua V., of
His Spirit, ' to each according to his
several ability.' Under different as
pects it can be said that God gives to
Christians 'His Spirit' (i Thess. iv.
8), or ' of His Spirit.' For the use of
eK (contrast iii. 24) see John -vi. 11, i.
16. In the Holy Trinity we conceive
of the perfect union of the Father
and the Son as realised through the
Spirit. So too it is through the same
Spirit that the 'many sons' are united
in the Son with God.
Se'SiBKev] hath given. Contrast ifi.
23, eSoKev. The difference in tense
corresponds to the difference in the
sense of e'K rov nvevparos.
14. Kai ijpeis red....] et nos vidi
mus v., and we have beheld.... The
emphatic pronoun (v. 6, i. 4; John i.
16) brings into prominence the ex
perience of the Christian Society
gathered up in that of its leaders.
The .apostle does not speak of himself
personally but as representing the
Church for which he had a special
work to do. His experience (John i.
14) was in another form the experi
ence of all (John i. 16). The vision
and witness of the immediate dis
ciples correspond with the know
ledge and belief of the disciples in aU
ages. Or to express the same truth
otherwise, that vision and witness
remain as an abiding endowment of
the living Body.
refiedpe^a] Strictly speaking the
immediate objects of Tededpeda and
paprvpovpev are different. The object
W.

of contemplation was the revelation
ot the Lord's Life : the object of
witness, the declaration of its mean
ing. In a wider sense spiritual facts
can become the objects of direct
¦vision (comp. John i. 33, pevov). Here
however the thought is that the sig
nificance of the Lord's Mission was
made known to those who carefully
regarded His Life and observed the
necessary tendency of all His actions.
In this respect His Life was the ob
ject of contemplation (dedodeu) and
not of vision. Compare John i. 34
(edpoKa) with John i. 32 (redeapai).
See also c. i. i, 2.
The use of rededpeda carries the
mind back to v. 12, ^edv ov'Seis redea
rai. Though God Himself had not
been the object of direct human re
gard, yet Christian faith rests upon a
historic revelation of His Nature.
Tededpeda Kal paprvpovpev] Comp.
i. 2, eapdKapev Kal paprvpovpev, iii. II,
32, and contrast John i. 34, idpaxa koI
pepaprvpqKa, xix. 35. The continuous
witness was based upon the abiding
experience. d jrar^p] Comp. V. lO (d deos) note.
djre'oraXKev] hath sent. The testi
mony is borne not simply to the his
toric fact (v. 10, djre'crreiXev), but (a
in V. 9) to the permanence of Christ's
mission. Of this believers have direct
knowledge, Comp. Additional Note
on c. ifi, 5,
oarqpa tov k.] solvatorem mundi
V. (scBCuli F.), as Saviour of the
world. The full title occurs once
again in the N. T. as the confession
of the Samaritans, John iv. 42 ; and
the thought which it conveys is ex
pressed in John iii. 17. St John
10

146

THE FIRST EPISTLE OF ST JOHN.

[IV. IS

[ XpioTos^ ioTiv 6 vlos TOV deov, 6 deos iv avTw

nowhere else uses the title oarqp,
which in other apostofic writings is
applied both (i) to 'God': i Tim. i.
I debs oarqp qpav Kai X. 'I.; Tit. i. 3
d o. qpdv d., ii. 10, iii. 4; Jude 25
pdvos debs oarqp ; and more expressly
I Tim. ii. 300-. q. d. bs ndvras dvdpd-
novs deXei oadqvai, iv. lO debs ^dv,
ds ionv oarqp ndvrav dvdpdnav, pd-
Xiora niordv (comp. Luke i. 47); and
(2) to Christ : Luke ii. 1 1 irexdq vplv
o. OS eonv xpiorbs Kvpios; Acts v. 31
['It^o-ovv] d ^eds dpxqybv Kal oarqpa
vypaoev, xiii. 23 d debs. ..qyayev ra 'lo-
paqX oarqpa 'Iqoovv ; 2 Tim. i. 10 d o-.
q. X. 'I.; Tit. i. 4 X. 'I. d o. q. (comp.
/'. 3)) fi- ^3 d peyas debs Kai o. q. X. 'I.,
iii. 6 'I. X, d 0-. ij. ; 2 Pet. i. 1 1 d Kvpios
-q. Kai 0-. 'I. X., ii. 20, iii. 18 (comp. iii.
2 d K. Kat o-.); and more particularly
Phil. iii. 20 o. dneKhexbpeda Ku'piov 'I.
X. (Eph. V. 23 avrds oarqp rov odpa-
Tos is doubtful). Thus the ' title is
confined (with the exception of the
writings of St Luke) to the later writ
ings of the N. T., and is not found in
the central group of St Paul's Epi
stles. The double application in Tit.
i. 3 f is very instructive.
The title is applied to God not un
frequently in the lxx. : Deut. xxxii.
1 5 ^eds 0-. Onm\ ~\>\)l a Deo salutari
v.); Ps. xxiv. (xxfii.) 5; xxv. (xxiv.) 5
{Deus salvator meus V.) ; xxvii. (xxvi.)
(^'0P\ *n7.^ Deus salutaris meus V.) ;
Ixv. (Ixiv.) 6; Ixxix. (Ixxvfii.) 9; xcv.
(xciv.) I II Deut. xxxfi. 15 ; Is. xvii. 10;
xlv. 15 (r^EfiD salvator V.). Comp.
Wisd. x-vi. 7 ; Ecclus. li. i ; i Mace. iv.
30. It is used also of human deliver
ers: Jud. ifi. 9, 15 (r^B'io salvator V.) ;
and of the promised salvation (Sa
viour) : Is. Ixii. 1 1 (VB'J salvator V.).
In Classical writers the title is used
of many deities, especially of Zeus ;
and it was given under later Greek
dynasties to princes and benefactors.
Comp. Pearson On the Creed, pp. 72 f,
(136 ff.) notes, and Wetstein on Lk.

ii. 11 for numerous examples. It
had no Latin equivalent in Cicero's
time. Cicero commenting on the title
as applied to Varus adds : Hoc quan
tum est? ita magnum est ut Latine
uno verbo exprimi non possit. Is est
nimirnm soter qui salutem dat (in
Verr. ii. 2, 63).
The accu,s. (oarijpa) describes what
Christ is and not simply what He is
designed to be. Compare ii. i IXaopbs
ionv, V. 10 dneoreiXev IXaopbv. That
which is yet partly future in its human
application (Phil. iii. 20 oarqpa dneKSe-
xbpeda) is complete in the divine idea.
It is worthy of notice that the words
od^eiv and oarqpla are not found in
the Epistles of St John.
15. ds edv] See ii. 5 note. There
is no limitation in the wifi of God
(i Tim. ii. 3).
dpoXoyjjoT;] See ii. 23 note ; v. 2
note. The different forms of the con
fession require to be studied together.
He that confesseth the Son hath the
Father also (ii. 23) ; Every spirit
that confesseth Jesus Christ come in
the flesh is of God (iv. 2); Whosoever
confesseth that Jesus [Christ] is the
Son of God, God abideth in him and
he in God. The exact point of the
confession here prepares for the con
clusion. The recognition of the reve
lation of God is the sign of the pre
sence of God (comp. I Cor. xfi, 3).
The fruit of the confession character
ised in V. 2 is now described fully.
d Vlds rov d.] See c. iii. 8 note,
d d. iv aird p...] The fact of the
divine fellowship is presented by St
John in different forms.
I. Sometimes it is set forth in its
reciprocal fulness :
iii. 24, he that keepeth (d rqpdv) His
commandments abideth in Him (d
debs) and He in him.
iv. 13, hereby we perceive that we
abide in Him and He in us, because
He hath given us of His Spirit.
iv. 15, whosoever shall confess that

TV. i6] THE FIRST EPISTLE OF ST JOHN. 147
jxevei Kal avTos iv tw dew. ^^ Kal jj^ets iyvwKafiev

Jesus [Christ] is the Son of God, God
ubideth in him and he in God.
iv. 16, God is love, and he that
.abideth in love abideth in God, and
God [abideth] in him.
Wibh these passages in which the
•divine fellowship is described as a
feUowship with ' God,' must be com
pared those in which it is described
as a fellowship with Christ :
John vi. 56, he that eateth (d rpoJ-
yav) my flesh and drinketh my blood
abideth in Me and I in him..
John xiv. 20, in that day ye shall
know (yvdoeode) that I am in my
Father, and ye in Me, and I in you.
John xyf.^, he that abideth in Me and
Jin him, the same beareth muchfruit.
It will be observed that, with one
exception (c. iv. 15), the 'dwelling'
•or 'being' of man in God is placed
first (iii. 24, iv. 13, 16 ; comp, ii. 24;
John vi. 56, xiv. 20, xv. 5). The
ascension to heaven, if we may so
.speak, generally precedes the trans
figuration of earth.
2. Sometimes again the divine
fdlowship is regarded in one of ibs
two aspects :
(a) The abiding (being) of man in
¦God (or Christ) :
ii, 5, in this we know (yivdoKopev)
that we are in Him.
ii. 6, he thai saith he abideth in
Him ought himself also to walk even
¦as He walked.
ifi, 6, every one that abideth in
Him, sinneth not.
V, 20, we know (o'ldapev) that the
Son of God hath come... and we are
in Him that is true (iv rd dXqdiv^).
Compare John xv. 4 (ye cannot
bear fruit) except ye abide in Me.
ii, 28, abide in Him that if He
shall be manifested we may have
boldness... O) The abiding (being) of God (or
¦Christ) in man :
iii, 24, hereby we know (yivda-Kopev)

that He abideth in us, from the Spirit
which He gave us.
iv. 12, if we love one another God
abideth in us...
John xvii, 22 f , the glory which
Thou hast given Me I have given
unto thenfi ; that they may be one,
even as we are one; I in them, and
Thou in Me...
John xvii. 26, / m/ide known unto
them Thy Name. . .that the love tohere-
with Thou lovedst Me may be in them
and I in them.
It is of interest to examine these
several passages as illustrating the
efficient cause, the conditions, the
sign, the results of this fellowship of
man with God.
(a) The efficient cause : the recog
nition of the revelation of God in
Christ, of the Glory and the Name of
the Father ; John xvii. 22 f , 26, xiv.
20 ; I John V. 20.
(/3) The conditions : confession, iv.
15 ; obedience, iii. 24, ii. 6 ; love, iv.
16. These are summed up in the
thought of participation in Chrisb's
Humanity, John vi. 56.
(y) The sign : the possession of the
Spirit of God, iii. 24 ; which shews
itself as the source of obedience, ii. 5 ;
and of love, iv. 12 f
(8) The results : fruitfulness, John
XV, 4 f ; confldence, i John ii. 28 ;
guilelessness, iii. 6.
The use of the terms ' abiding ' and
' being ' is also suggestive :
(a) abide: fi. 6, 28, Hi. 6, 24, iv.
12 f, IS f ; John vi. 56, xv. 4 f
(6) be : ii. 5, v. 20 ; John xiv. 20,
xvii. 23, 26.
In this connexion Basil's remark is
of interest that the Spirit is spoken
of 'as the place of those that are
sanctified.' 'The Spirit,' he goes on
to say, ' is the place of the saints ; and
the saint is a place appropriate to
the Spirit...' {de Spir. S. xxvi. § 62).
d 6. iv av... .av. iv ra d.] God in him
10 — 2

148

THE FIRST EPISTLE OF ST JOHN.

[IV., 16

Kal TTCTTiOTevKafxev ttjv dydirnv rjv. 'e-)(ei 6 deos ev

i6 rreniare-uKapev NB (vg) : niareiopev A me.

0 Bebs

-oN.

...he in God. The two clauses mark
two aspects of the Christian's fife.
The believer has a new and invincible
power for the fulfilment of his work
on earth: 'God is in him.' And again
he reaUses that his life is not on
earth, that he belongs essentially to
another order : ' he is in God.' The
divine fellowship is complete and
effective in each direction.
This complementary view of the
fulness of the Christian life, as the
believer lives in God and God in him,
is presented by St John in several
forms. The love of God abideth in
Him (iii. 17), and he abideth in love
(iv. 16). Eternal life abides in him
(iii. 15); and this life is in the Son
of God (v II). The Truth is in him
(i. 8, ii. 4), and he walketh in the
Truth (2 Ep. 3). The word of God
is and abideth in him (i. 10, ii. 14,
cf ii. 24), and he abides in the word
(John vifi. 31). He is and abides in
ihe fight (ii. 9 f ), and the unction of
God abides in him (ii. 27), and guides
him to all the Truth. Comp. Apoc.
ifi. 20.
Vicissim in se habitant qui continet
et qui continetur. Habitas in Deo,
sed ut continearis: habitat in te
Deus, sed ut te contineat ne cadas
(Aug., Bede).
16. KOI qpels] and we, we who can
speak from the fulness of Christian
experience as confessors of Christ....
The case is taken from supposition
(ds e'dv) to fact. For T^peis see ©.14
note. iyvaK. Koi nenior. rqv dy.] cognovi
mus et credidimus caritati V., cogti.
et credimus quam dilectionem Deus
habet Aug., cogn. et credidimus in
[caritate] quam habet Deus F. The
two verbs form a compound verb, in
which the idea of belief qualifies and
explains what is in this case the pri

mary and predominant idea, know
ledge. The Vulgate rendering throws
the emphasis wrongly on beliqf. The
same two verbs occur in John vi. 69
in the reverse order : ?jpeis jrejrio-rev-
Kapev Kal iyvdKapev dn ov et d dytos
rov deov. Under different aspects
knowledge precedes faith and faith
precedes knowledge. We must have
a true if limited knowledge of the
object of faith before true faith can
exist ; and true faith opens the way
to fuUer knowledge. A general faith
in Christ and self-surrender to Him
prepared the disciples for a loftier
apprehension of His character. The
actual experience of love includes the
promise of a larger manifestation of
its treasures. This St John indicates
here : ' We have perceived the divine
love. To a certain extent we have
realised what it is : but we have not
exhausted its meaning. In knowing
we have believed too; and in the
conscious imperfection of knowledge
we wait without doubt for future re
velation.' rqv dy. qv exei b d. iv qplv] For the
phrase dyajr. e'xeiv see John xiii. 35
edv dy. exqre iv dXXqXois ; John XV.
13; I Pet. iv. 8 rqv els eavrovs dy.
iKTevrj exovres ; I Cor. xifi. I ff. ; Phil.
ii. 2. It is clear from the context
that the love here spoken of is the
love which God has and shews to
wards man. But St John adds a
second thought to that of God's love
towards man {els qpds). The love of
God becomes a power in the Chris
tian Body (e'v qplv). Befievers are
the sphere in which it operates and
makes itself felt in the world (2 Cor.
iv. 10 f ). Comp, V. 9 note.
3. The activity of love (16 6 — 21).
In the two preceding sections St
John has shewn what love is in its

IV. i6]

THE FIRST EPISTLE OF ST JOHN.

149

''A""' O deos dyaTTr] eoTiv, Kal 6 fxevwv ev
T^ dyaTTr^ iv tw dea} fievei Kal 6 deos iv avTw [/.teVet].
^v avrip pivei NB me the syr.hl : -pivei A vg.

essence and origin, and how it neces
sarily becomes an inspiring power in
the believer, answering to a confession
of the Incarnation. He now developes
more fully the activity of love ; and
this in two relations, as to the be
fiever in himself (16 6—18), and as
to the believer in his dealings with his
fellow-Christians (19 — 21). On the
one side, it is by continuance in love
that the divine fellowship is reaUsed
by the believer (16 6), while love is
perfected in the divine fellowship, so
that the last element of fear is cast
out of the soul of him who loves (17,
18). And on the other side love,
which is of a divine origin (19), must
be fulfilled after a divine type, in love
to the brethren (20), according to the
divine commandment (21),
Ambrose has traced in a famous
passage the progress of love till it
finds its consummation in complete
self-sm-render. This he sees shadowed
out in three passages of Canticles (fi.
1 6 f ; vi. 2; vii. 10). First there is
the quickening of the divine affection
in the soul by the revelation of the
Word ; next, the freedom of mutual
intercourse between the soul and the
Word; and at last the soul offers
itself absolutely to the Word that He
may rest there (Ambr. de Isaac et
anima, c. -viii. § 68).
16. The words of v. 8 God is love
are repeated as the subject of a new
development of thought. Before the
idea was of birth and knowledge, now
the idea is of growth and action.
The revelation of the Nature of God
as love calls out a response in answer
to that which is necessarily regarded
as a 'personal' call to men, and by
suggesting the idea of unlimited self-
communication as characteristic of

God, it sets a type for human action.
The nature of the believer must be
conformed to the Nature of God.
Kai d pevav...] and he that abideth
... From the very Nature of God it
follows as a necessary consequence
that the life of self-devotion is a life
in fellowship with Him. By the use
of the conjunction in place of simple
parallefism (he that abideth) the
unity of the complex idea is empha
sised. d pevav e'v rg dy.] he that abideth
in love as the sphere in which his
life is fulfiUed. Compare John xv.
9 f. p. e'v rfi dydnq rfj ipq, p. iv rq dy.
pov. Here the feeling is regarded
absolutely without any further defi
nition of its object, as God or man.
But the divine ideal made known
through Christ is present to the mind
of writer and reader.
Under different aspects St John
presents elsewhere 'the light' (cii.
lo), and 'the word' (John viii. 31),
as the sphere in which the Christian
'abides,' 'loving his brother' and
'believing'; just as the unbeliever
' abides in darkness ' (John xfi. 46),
and ' he that loveth not,' ' in death '
(c. iii. 14).
ev r. d. p. Kai d d. iv ai. [p.]] abideth
in God and God [abideth] in him.
See ». 15 note. He that so abideth
in love hath risen to the heavenly
order (Col. iii. 3) and found the power
of divine fellowship for the accom-
pfishment of earthly work.
It has been seen that this twofold
blessing is connected with obedience
(iii. 24) and confession (iv, 15). And
love involves obedience (John xiv. 1 5
rqpqoere, Rom. xiii. lo), and is the
condition of fuller knowledge (John
xiv. 21 ff.).

ISO THE FIRST EPISTLE OF ST JOHN. [IV. 17
^'^'Gv TOVTW TeTeXeiwTai jj dyaTrn fxed' rifxwv, \va TTap-

1 7 7j dydnr] : + rod 0eov the (lat).
17. e'v TouriB...] In this... T!\ie re
ference has been variously explained.
Some have connected in this with
what foUows, others with what pre
cedes. In the former case two views
have been held. The words have been
taken closely with the second of the
following clauses, e'v rovra ...dn... in
this. ..because..., and again with the
first, e'v rovra>...iva..., in this... that
. . . The former construction may be at
once set aside. The intervening clause,
iva...Kploeas, makes the connexion of
e'v rovra with drt most unnatural. The
connexion of e'v rovra with tva gives a
true sense and is not foreign to St
John's style, though the exact com
bination does not occur (not John
XV. 8) in his writings; for it would not
be strange that he should use a final
particle (tva) in place of a demon
strative particle (dn), in order to
bring out the idea of effort involved
to the last in the realisation of con
fidence (comp. John xvii. 3 ; 0. iii.
II note). But the context and his
general usage (comp. ii. 3 note) fa
vour the conclusion that the refer
ence is to that which precedes. The
argument requires the affirmation of
a fact from which a consequence is
drawn, rather than a further expla
nation of how love is perfected. The
feUowship of man with God and of
God with man carries with it the
consummation of love. In this —
in this double communion — love hath
been perfected already on the divine
side; aud it is God's will that men
should make its blessings their own
in view of the close of earthly life.
Jerome has a strange inversion of
the sense of the passage : In hoc per
fecta est... caritas, si fiduciam habe-
amus...ut quomodo ille est- sic et nos
simus... (c. Jovin. i. c. 40).
rercX. ped' qpdv] perfecta est no-

pe6' rifidv : + iv -rjpiv X,
biscum v., hath been perfected with
us. There can be no doubt that peff
qpdv is to be joined with the verb.
The structure of the sentence is de
cisive against taking q dy. ped' qpdv
together in the sense ' the love which
is reafised between Christians,' or
' the love of God shewn among us.'
The unique form of expression ap
pears to have been chosen in place of
the simple 'hath been perfected in
us' in order to place the perfection
clearly in the reaUsed fellowship of
God and man. Love is not simply
perfected in man (e'v -qplv) by an act
of divine power, but in fulfiUing this
issue God works with man (peff qpdv).
Something of the same thought of
cooperation is seen in Acts xv. 4,
doa inolqoev d debs per' airdv. Comp.
2 John 3 eorai ped" qpdv xdpis....
rereXet'fflrat] V. 12; C. ii. 5 note.
The tense presents the perfection as
dependent on a continuous fellowship
between God and the Christian body.
Contrast Clem, ad Cor. i. 50 01 e'v
dydnq reXeiadevres.
iva napp. ex.] ut fiduciam hdbeo-
mus V. The fulness of love is given
with a view to an end. The feeling
which is active now will have its
fullest effect in the supreme trial of
existence. St John, who habitually
regards the eternal aspect of things,
regards the boldness as something
which is possessed absolutely (rere-
Xeici)rai...iva e;(<B^tev...) In an earlier
passage (fi. 28), he enjoined abiding
in God in Christ as the source of
confidence at Christ's Presence. He
now points out how the confidence is
estabUshed. To abide in God is to
share the character of Christ under
the conditions of earth. The sense
of spiritual harmony with Him which
this abiding brings necessarily in
spires boldness in the believer ; and

IV. 17]

THE FIRST EPISTLE OF ST JOHN.

151

pr]a-iav e^w^ev iv Tr, ri^xepa t^s Kpioews, oti Kadws
iKelvos ia-Tiv Kal n^els iofxev iv tw koojuw tovtw.

iX'^pev : ix°Pev N.

qpipq, : dydnq X.

iapiv : iabpeda N,

it is the purpose of God that it should
do so. So God fulfils His counsel of
love. Thus the whole train of thought
is brought to a natural conclusion.
" God is love : he that abideth in
love abideth in God. ..In this com
munion love finds consummation, in
order that 'by conscious conformity
with Christ ' the last trial of Ufe may
be overcome, when ' the last fear is
banished.' "
jrapp. e^topev] c. ii. 28 note.
e'v rfi qp. rqs Kp.] in die judicii V.,
¦in the day of judgment, when Christ
shall come to execute judgment on
the world (c. ii. 28), The definite
phrase is found here only. The in
definite phrase, ' a day of judgment '
(qp. Kp), occurs in Matt. x. 15; xi.
22, 24; xii. 36; 2 Pet. ii. 9; ifi. 7.
Compare also Apoc. vi. 17 q qp. -q
peydXq rqs opyrjs airdv ; Rom. fi. 5 -qp.
opyqs Kal dnoKaXv^eas rqs SiKatOKpt-
olas rov deov ; I Pet. ii. 12 qp. ini-
oKorrfjs. In the Gospel St John speaks
of 'the last day' (q ioxdrq qp.); vi.
39) 4O) 44, 54; xi. 24; xii. 48; which
is elsewhere styled simply ' that day '
(iKe'ivq -q qp., q qp. iK), Matt. vfi. 22 ;
Luke vi. 23; x. 12; xxi. 34; 2 Thess.
i. 10; 2 Tim. i. 12, 18; iv. 8. The
phrase 'the judgment' (q Kplois) is
found Matt. xii. 41 f; Luke x. 14;
xi. 31 f
It is of interest to notice that the
privilege which is here attributed to
love is, under another aspect, attri
buted also to faith ; John iii. 18; v.
24. The two cannot be separated.
driKa^ms e'Keivos...] because as He
[Christ] is... The ground of boldness
is present likeness to Christ. He has
'passed out of this world' (John xii.
i), but His disciples are stiU 'in the
world' (John xvii. 11), and have a
work to do there (John xvii. 18). In

fulfiUing this work He is their ideal
(c. fi. 6) : conformity to Him is the
rule of their judgment John xv. 18
ff.). The reference is-not to any one
attribute as love or righteousness,
but to the whole character of Christ
as it is made known ; and His high-
priestly prayer serves as a commen
tary on the view which St John sug
gests of the position of Christians in
the world.
Following Augustine Bede says
forcibly : Non semper ad sequalitatem
dicitur sicut, sed dicitur ad quandam
simUitudinem... Si ergo facti sumus
ad imaginem Dei, quare non sicut
Deus sumus? non ad sequalitatem sed
pro mode nostro. Inde ergo nobis
datur fiducia in die judicii, quia sicut
ille est et nos sumus in hoc mundo,
imitando videlicet perfectionem dilec-
tionis in mundo cujus ille exemplum
nobis quotidie prsebet de cselo.
Kadds ... Kal qpels...] The ovroos in
the second member of the comparison
is sometimes replaced by koI: c. ii. 6,
18; John xvii. 18; xx. 21 (xv. 9 is
doubtful) ; sometimes it is omitted :
c. ii. 27 ; and especially when the
order of the clauses is inverted : John
V. 23 ; Rom. XV. 7.
e'Ketvos] c. ii. 6 note.
K...iK. e'o-rtv] even as He is at pre
sent and eternally (comp. iii. 2, 7).
The likeness of Christians to Christ
is to His character, and not to the
particular form in which it was his
torically manifested (k. e'K. qv).
Kal qp. i. iv rd K. r.] The likeness is
conditioned by the circumstances of
the present state. 'This world' (d
n. ouros), as distinguished from 'the
world,' emphasises the idea of tran
sitoriness. The phrase is not found
elsewhere in the Epistles of John.
See John i. 10 note.

152

THE FIRST EPISTLE OF ST JOHN.

[IV. 1 8

^^cj)6/3os OVK eoTiv iv Trj dyaTTr], dXX' n TeXeia dyaTrr]
e^w fSdXXei tov <p6fiov, oti 6 (po^os KoXaoiv e^et, 6

1 8. The thought of boldness neces
sarily calls upthatof its opposite, fear.
There is fear in man naturally; but
love ever tends to expel it. Fear
finds no place in love, and it cannot
therefore co-exist with perfect love
which occupies the whole 'heart.'
The ideas are expressed in a general
form and hold good absolutely, but
they necessarily are specialised men
tally from the context.
(pdpos...iv rq dy.] Love is the sim
ple desire for the highest good of
another or of others, and is the ex
pression of a spirit of self-surrender.
Fear therefore — the shrinking from
another — cannot be an essential ele
ment in love. Here the reader at
once feels that the abstract principle
has found a typical embodiment in
the self-sacrifice of Christ, towards
the imitation of which Christians
strive through His Spirit.
The fear of which St John speaks
is, of course, not the reverence of the
son (Hebr. v. 7 ff.), but the dread of
the criminal or of the slave (Rom.
viii. 15).
So Augustine says: Aliud est ti-
mere Deum ne mittat te in gehen-
nam cum diabolo: aliud est timere
Deum ne recedat a te.
dXX' qreX. dy...e';^ei] but perfect love
...punishment. So far is it from being
the case that fear has a place in love,
it is of the nature of love to expel
fear. Fear is an instrument of painful
discipline ; and when the end of per
fect fellowship with God has been
reached, the discipline is no longer
needed. This sentence dXX'...exei is
parenthetical. ;; reX. dydnq] perfect love, not ' per
fected love ' {-q rereXeiapevq dy). The
thought is of love which is complete
in all its parts, which has reached its
complete development (Hebr. v. 14

note) ; of what it is and not of what
it has become. Comp. James i. 4;
iii. 2; Eph. iv. 13.
The arrangement q reX. dy., which is
common, for example, in 2 Pet., is
unique in the Epistle (comp. 3 John 4
rd epd reKva). See c. ii. 7 note. It
expresses a shade of meaning, as dis
tinct from q dy. q reX., which is evi
dently appropriate here.
efo) jSdXXei] foras mittit V., cast-
eth forth from the whole sphere of
life. There is no longer scope for its
operation. St John thus recognises
the provisional presence of fear in
the believer. It is found for a time
with growing love, but mature love
removes it. The phrase jSdXXei e^a,
which suggests the thought of a de
fined realm of spiritual activity (Apoc.
xxii. 15), is more vivid than iKfidXXei.
Comp. Matt. v. 13; xifi. 48 ; Luke xiv.
35 (/3dXXetu e^a) ; John vi. 37 ; ix.
34 f ; xfi. 31 ; XV. 6 (e'K/3dXXeiv e|(o).
on d (p. KbX. exei] quoniam timor
poenam (tormentum Aug.) habet V.,
because fear hath punishment. Fear,
which is the expression of disharmony
and therefore the anticipation of suf
fering, at the same time must include
suffering. And the suffering which
comes from disharmony with God is
divine punishment which has a sa
lutary office: Hebr. xii. 11. Such
punishment is not future only but
present. Comp. John ifi. 18.
Ko'X. ep^ei] includes, brings with it
punishment. Comp. Hebr. x. 35 (njv
nappqoiav) qns exei peydXqv piodano-
doolav. James ii. 17 (i. 4).
The word KoXaois occurs else'where
in the N. T. only in Matb. ixv 46.
The verb KoXdfeo-i9ai is found in Acts
iv 2 1 ; 2 Pet. ii. 9 (not ii. 4). The noun
occurs in the lxx. of Ezekiel (for
VlK'i'pD) : xiv 3, 4, 7 ; xviii. 30 (xliii.
Il); xfiv. 12; and both the noun and

IV. 19, 2o] THE FIRST EPISTLE OF ST JOHN.

153

^6 (po^ovjxevos ov TeTeXelwTai iv Trj dyaTrr]. ^^'Hjuieis
dyaTTWfxev, oti > ovtos TrpwTos iiydTrrjoev rifxds. *°eaV

19 qpels KB me the syr.hl : -1-odv A vg syr.vg.
X (vg) me syrr. (aur6v aud invicem are also added.)
o' Seos A vg.

dyandpev AB : +rbv Sebv
airbs KB me the syrr :

verb occur not unfrequently in Wis
dom : xi. 14, 17 ; x-vi. i, 2, &c.
d 8e i^o^ovpevos. . .] and he that
feareth... This clause goes closely
with the first clause of the sentence :
' there is no fear in love, but he that
feareth hath not been made perfect
in love.' That which is stated first as an
abstract principle (' fear ') is repeated
in a personal form (' he that feareth ').
St John, while he lays down the full
truth, recognises the facts of life and
deals with them. There are those
who fear while yet they love : so far
their love though real is incom
plete. The second and third clauses of
the verse iUustrate well the distinc
tion of dXXd (sed) and Se (autem). The
second clause (dXX' rj r. d.) stands in
sharp opposition to the first, while
the third (d Se ^.) deals with a limita
tion, or objection.
ov rereXei'torat e'v rq dy.] This con
summation of the befiever is presented
in two complementary forms. He is
himself the sphere in which love finds
its perfection ; and love is the sphere
in which he finds his perfection. Love
is perfected in him (fi. 5): and he is
perfected in love. Comp. v. 15 note.
Bengel in one of his unmatched
epigrams gives a history of the soul
through its relations to fear and love :
Varius hominum status : sine timore
et amore ; cum timore sine amore ;
cum timore et amore ; sine timore
cum amore.
19 — 21. In the preceding verses
St John has shewn what love brings
to the befiever. He now lays open
the obligation which it imposes upon
him. The love which is inspired by
God must be manifested towards the

brethren according to His command
ment. 19. -qpels dy.] Nos ergo diligamus
invicem V. The absence of any title of
address and the addition of the per
sonal pronoun distinguish this phrase
from V. 7 dyarrqroi, dyandpev dXXj;-
Xovs, and seem to shew clearly that
the verb is an indicative ( We love),
and not a conjunctive (Let us love).
It is worthy of notice that the Latin
and Pesh. Syriac which give the
hortatory rendering add a connecting
particle as many Greek authorities
(ovv). The indicative also suits the con
text better. The fact of love is as
sumed, and then it is shewn in its
workings. Comp. iii. 16.
According to the true reading the
idea of love is left in its full breadth
without any definition of the object,
as God (aurdv or rdv debv), or man
{invicem am.). This is required by
what follows, where it is falsely urged
that the claims of ' love' can be satis
fied by bare ' love of God.'
on avrds jrp. qy. qp.] Comp. V. lo.
The thought here is different from
that in the former context. There
love was regarded in its essence : here
it is regarded in its personal exercise.
Our love is the light kindled by the
love of God. And the divine origin
of love determines its character and
also assures its stability. Comp. John
XV. 16.
npdros ijy.] prior dilexit Y. Comp.
Rom. V. 8. The priority of the love
of God to all love on man's part
which is accentuated here, is a ground
for the spontaneous exercise of love
on the part of the believer towards
those who do not seein to invite it.

154

THE FIRST EPISTLE OF ST JOHN.

[IV. 20

TIS e'lTTr] OTl 'AyaTTW TOV deov, Kal tov dSeX(pov avTOv
/niofj, -ylrevoTris ioTiv 6 ydp jurj dyaTTWV tov aoeA.(^oj/
avTOV ov ewpaKev, tov deov ov ov^ ewpaKev ov ovvaTai
20 - on K. ou dvv. KB the syr.hl : irus Suv. A vg me syr.vg.

20, 21. The consequences of the
preceding statement are traced out
in two ways from the nature of the
case {v. 20), and from the direct com
mandment of God (v. 21). The love
of God, which is assumed to exist at
least in profession, must include love
of the brethren, and so God has Him
self enjoined. The thought of loving
God is here first discussed (comp. v.
10). 20. e'dv Tts etjr.,7] The form of ex
pression differs slightly from that in
i. 6 ff. (e'dv e'lnapev). There a view
was given of the general position of
Christians: here a particular case is
taken, involving personal feeling. Con
trast also ' he that [saith] ' and ' every
one that [saith],' c. iii. 3 note; ii.
4 note. ei'jri; drt 'Ayajrm...] For the use of
the recitative dn see i. 6 note. The
claim is like those which have been
noticed in ii. 4, 9; i. 6 ff., by which
the faith is taken out of the sphere of
practical life.
piofj] hate. St John admits no po
sition of indifference. See ii. 9 note.
ypeiorqs e'o-riv] Comp. fi. 4 d Xeyav
on EyvwKa avrdv Kat rds evroXds avrov
pq rqpdv ypevorqs ior'iv... The claim
to the knowledge of God -without
obedience, and the claim to the love
of God without action, involve not
only the denial of what is known to
be true (ypev&eodad, but falseness of
character. Comp. i. 10 note, and v.
10. See also John viii. 44, 55 ; and
c. ii. 22.
d ydp pq dyajriSv...] for he that
loveth not... The particular statement
(e'dv ns e'ijr.7) is refuted by a general
principle. Sight is taken as the sign
of that kind of limitation which brings

objects within the range of our pre
sent powers. It is necessarily easier
to love that which is like ourselves
than that which we cannot grasp in
a finite form. And the title ' brother'
brings out the idea of that which is
godlike in man to which love can be
directed. He therefore who faUs to
recognise God as He reveals Himself
through Christ in man (Matt. xxv. 40
evi rovrav rdv ddeX(pdv pov rdv iXa-
xlorav) cannot love God. He has
refused the help which God has pro
vided for the expression of love in
action. Philo traces the thought through
the natural love of children for pa
rents : <^ao-t Ttves cos dpa narqp koi
prjTqp epfpavels eloi deal... dpqxavov Se
evoe^elodai rbv dbparov vno rdv els
rovs ip(pavels Kal iyyvs ovras doefiovv-
rav (de decal. § 23, fi. p. 204 M.). The
love of parents involves the love of
brethren. rdv d. uv oix edp.] Johni. 1 8 note;
». 12 (re^e'arat); I Tim. vi. 16. The
inverted order in the corresponding
clauses is singularly expressive. There
is also a more solemn pathos in the
direct negative ov Svvarat than in the
more rhetorical phrase of the com
mon text jrcSs Svvarat.
iapaKev... oix edpoKev...] videt...
non ridst... Y ., hath seen ...liath not
seen... It might have seemed more
natural to say 'seeth... cannot see...' ;
but the two perfects mark the fact
that a revelation with abiding conse
quences has and has not been made in
the two cases. The -vision of 'the
brother' may in any particular case
be clouded but he has been seen, and
the idea of brotherhood abides for
constant use.

IV. 21]

THE FIRST EPISTLE OF ST JOHN.

155

dyuTTav. "Kal TavTrjv Trjv ivToXrjV e^ojuLev drr' avTOv,
'iva 6 dyaTTWV tov deov dyaTrd Kal tov dSeX(b6v avTOV.

21 djr' avrov : dnb rov 6eov A vg.

21. Kat ravrqv r. i.] That which is
a spiritual necessity is also an express
iiyunction. The commandment of
love which has been implied in the
preceding verses is now defined.
Comp. c. iii. 23.
djr' ovTov] a Deo v., ab ipso Lat.
Vet., /rom Him, from God. The con
text makes it probable that, though
the Divine Person is not clearly de-
flned, the reference is to the Father
(v. 19), Who by sending His Son
shewed the way of love. The com
mandment was given in substance by
Christ (John xifi. 34), but ib came
from God (djrd) as its flnal source.
Compare i. 5 ; ii. 27 notes ; and con
trast the use of jrapd Apoc. fi. 27 ;

John viii. 26, 40; x. 18.
tva...] that... The flnal particle
gives more than the simple contents
of the commandment. It marks the
injunction as directed to an aim ; and
implies that the effort to obtain it
can never be relaxed (tva . . . dyajrd).
Comp. John xiii. 34 note.
Augustine (on c. v. 3) uses the
words of the ascended Lord to Saul
to illustrate and enforce the lesson :
Persecutori Saulo [Christus] dixit de-
super : Saule, Saule, quid me perse-
queris? Ascendi in caelum, sed adhuc
in terra jaceo. Hie ad dexteram pa-
tris sedeo : ibi adhuc esurio, sitio et
peregrinus sum.

156 THE FIRST EPISTLE OF ST JOHN.

Additional Note on the reading of iv. 3.
General The flrst clause in this verse is given in several different forms in ex-
view of isting Greek authorities. These are
the varia
tions, n. nv. 8 pq dpoXoyet rbv 'Irjaovv ArJ.
JT. nv. 6 ,1117 dpoXoyet 'Ir/aoiv Kipiov iv aapKl iXriXvObra N«
Jr. JTV. 8 p-q OiaoXoyei rdv 'Ir/aovv Xpiarbv iv aapKl iX-riXvdbra L, &C,
n. nv. S p-ri dpoXoyet 'I-ijaovv Xpiarov iv aapKl iXri\v96ra K, &c.
To these variations must be added another, which is represented by the
Vulgate reading :
jr. JTV. o Xvet rov 'Iqoovv,
The main interest centres on the alternatives p^ dpoXoyet and Xvet.
External As the direct evidence now stands, pq dpoXoyei is read by
evi ence ^^^ All Greek MSS, uncial and cursive,
(i) p-ri dpo- (2) AU the versions except the Latin, and by one important Old
'^"T"' Latin MS (Fris.),
(3) The Greek Fathers who quote the passage -with the exception
of Socrates, from Cyril downwards, to whom Polycarp must probably be
added : jrds ydp ds dv pq dpoXoyq 'Iqoovv Xpiorbv iXqXvdevai avrixpiirros
ion (ad Phil. 7).
On the other hand
(ii) for (i) Socrates gives Xvet as having been the reading in 'the old
copies.' (2) All Latin mss, with one exception, read solvit; and
(3) This reading, with the variant destruit, prevails in the Latin
Fathers, being universal in the later vrriters.
The evi-^ The evidence of Socrates, the only Greek authority for Xvet, is contained
in a passage which presents several difficulties. Speaking of the error of
Nestorius and of his general self-sufficiency and contempt for accurate
learning, he goes on to say : ' for example he was ignorant of the fact that
in the Catholic Epistle of John it was written in the ancient copies that
every spirit which divideth (Xvet) Jesus is not from God. For they that
desired to separate the deity from the man of the dispensation [i.e. Christ
Jesus] removed this thought [the condemnation of those who 'divide
Jesus '] from the ancient copies. Wherefore also the ancient interpretei-s
noted this very fact, that there were some who had tampered with the
epistle wishing to divide the man from God\'

Xiei.

dence of
Socrates.

' H. E. vii. 32, avriKa youv -^yvb-qaev rijs olKovopias dvBpdinov (SouXd/Uevoi -njv
drt iv rq KaBoXiK^ 'lusdvvov yiypanro iv debrryra- Sib Kal ol jraXatol ipp-rivets airri
rois naXaioLS dvriypdtpoLS on ndv nvevpa rovro ineff-ijp.-^vavTo, as rives elev pq.Siovp-
0 Xiei rbv 'Ijjffouv dnb rov deov oiK (an. yrjaavres r-rjv iniaroX-qv, Xieiv aird rou
rairr/v ydp rijv Sidvoiav iK ruv naXaiuv $eov rbv avBpanov diXovres.
dvTiypd(pfjov neptetXov ol x^pHeiv dnb rov

THE FIRST EPISTLE OF ST JOHN. 157
It wiU be seen that Socrates does not say that the reading was found in
copies which he had himself seen, but only that it once was found in the
text: he writes that it 'had been written' (yiypanro) and not that 'it is
written ' (yeypanrai). Again it is a sign that he is not quoting any Greek
MS that he writes djrd roii deov for ix rov deov, a variant which has no Greek
authority. His language is in fact perfectly satisfled by the supposition
that he was acquainted with the Latin reading and some Latin com
mentary^. In the Latin translation of iRENiBus 2 John 7 and i John iv. 3 are quoted Quota-
as from the same epistle (Iren. iii. 16, 8). After the quotation of the former *io^s ™
passage the text continues... Johannes in prsedicta epistola fugere eos prse- q^.^-^
cepit dicena... omnis spiritus qui solvit Jesum non est ex Deo sed de (ex) Fathers.
Antichristo est. The context shews clearly in what sense Irenseus under
stood St John's words, but it is not decisive as to the reading which he had
in his Greek text.
The Latin translation of Clement's Outlines (Ynorvndoeis) on 2 John
gives as part of the substance of this Epistle: adstruit in hac epistola...
ut nemo dividat Jesum Christum, sed unum credere Jesum Christum
venisse in carne.
The reading ' solvit Jesum' is found in the Latin translation of Okioen :
Hsec autem dicentes non solvimus suscepti corporis hominem, cum sit
scriptum apud Johannem omnis spiritus qui solvit Jesum non est ex Deo,
sed unicuique substantise proprietatem servamus (in Matt. Comm. Ser.
§ 65). But the character of the translation is such as to give no satisfac
tory assurance that Origen's Greek text read Xvet.
There is no indication, as far as I am aware, that the reading Xvet was
accepted by or known to any other Greek or Eastern father.
Tet the fact remains that the reading was found at a very early date. L^tin
TERTUiiiiiAN uses the phrases 'solvere Jesnria.' (adv. Marc. v. 16) and 'sol- Patristic
vere Jesum Christum ' (de Jejun. i). In the former passage he appears to evidence.
combine the language of i John iv. 3 and 2 John 7, as is done in the Latin
translation of Clement : Johannes dicit processisse in mundum prsecursores
antichristi spiritus, negantes Christum in carne venisse et solventes Jesum ;
and it may be observed that the close connexion ot the two verses in some
of the Latin renderings (which give venisse for ipxbpevov in 2 John 7) makes
it difficult to decide to which of the two reference is made in particular
cases. The words of Tertullian de carne Chr. 24 qui negat Christum in
carne venisse hie antichristus est; de Prcescr. hcer. 33 in epistola sua
[Johannes] eos maxime antichristos vocat qui Christum negarent in carne
venisse et qui non putarent Jesum filium Dei esse (comp. c. Marc. fii. 8
negantes Christum in carne venisse); and of Cyprian (Testim. fi. i) qui
autem negat in carne venisse de Deo non est sed est de antichristi spiritu\
were probably moulded by the passage in bhe second episble.
AuousTiNE in his explanabion of the epistle first quotes the passage at
length with the reading 'qui non confitetur Jesum Christum in carne
venisse,' which he explains (referring to c. u. 19), and then without any re-
1 Socrates was acquainted with = AU. de Deo natus non est sed est
Latin: H. E. i. 12. Antichristus.

158 THE FIRST EPISTLE OF ST JOHN.
mark he passes on to explain 'solvere': Adeo ut noveritis quia ad facta
retulit : Et omnis spiritus, ait, qui solvit Jesum ; and again afterwards
he unites both phrases : ' solvis Jesum et negas in carne venisse.'
FuLGBNTius^ and Tiohonius^ combine phrases from the two epistles
with even greater freedom.
It is remarkable that Bede, who was aware of the substance of Socrates'
criticism, supposes that those who tampered with the epistle left out the
whole clause: In tantum ex Deo non sunt ut quidam...hunc...versiculum
quo dicitur et omnis spiritus qui solvit Jesum ex Deo non est, ex hac
epistola eraserint, ne scilicet per auctoritatem beati Joannis convinceretur
error eorum. Denique Nestorius nescire se prodidit hanc authenticis ex-
emplaribus inditam fuisse sententiam...
This strange assertion is repeated by Fulbbrt of Chartrbs^, and
HiNCMAR*. Such a misunderstanding offers a memorable example of the
way in which critical statements are unintelligently perverted and made the
ground of unjust charges.
Internal From this review there can be no question as to the overwhelming weight
evidence, ^f external evidence in favour of pq bpoXoyel. To set this aside without the
clearest necessity is to suspend all laws of textual criticism. No reading sup
ported by such authority as Xvet is, I believe, more than a very early gloss.
And on careful consideration it seems that the internal evidence is not more
favourable to Xvet 'l?;o-ovv than the external. It is scarcely possible that
such a phrase could be used for separating the divine and human natures
in Christ. The name 'l?;o-ovs brings prominently forward the humanity of
the Lord. Socrates evidently felt this, for he defines Xveiv by the addition
djrd TOV deov.
The language of Polycarp shews that St John's teaching upon the sub
ject was current in various forms. It seems likely that he used two main
phrases Xveiv 'Ii/o-ovv Xpiorbv and pq dpoXoyetv rdv 'iqoovv (answering to
Kvpios 'Iqoovs Rom. X. 9). This being so, the Xvet in the former phrase was
added as a gloss on the phrase pq dpoXoyet of the epistle in some early
copies, and so passed into the Latin version ^ The additions to 'Iqoovv are
"^ Ad Trasim. i. e. 5. De qua -veri- Antichristo est. Quod audistis quoniam
tate...ille qui de peotore ipsius sapicn- venit et nunc inisto mwndo prcesens est.
tise mysteriorum cselestium meruit ' Ep. v. (i) Cujus [Arii] auditores
inteUigentiam iUuminatus haurire fidu- quoniam Spiritum Sanctum Deum esse
tjiaUter dioit : omnis spiritus qui confi- negabant de Evangelio eraserunt illud
tetur Jesum Christum in came venisse quod Salvator ait Spiritus est Deus, et
ex Deo est. Omnis spiritus qui non con- de epistola Joannis eraserunt et omnis
fitetur Jesum Christum in came venisse spiritus qui solvit Jesus ex Deo non est.
ex Deo non est ; et hie est Antichristus. Sicut Nestorius...
Ep. xvii. c. 10 Joannes... testatur quia * O^asc. et Bpist. xvfii. (Migne, Patr.
omnis spiritus qui solvit Jesum ex Deo Lat. oxxvi. p. 351) quidam etiam de
non est, et hie est antichristus. epistola Joannis eraserunt et omnis
2 Ueg. iv. Super Joannem multipseu- spiritus qui solvit Jesum ex Deo -non est.
doprophetiB prodierunt inhunc mundum. The whole paragraph is very instruo-
In isto cognoscite spiritus Dei. Omnis tive.
apiritus qui solvit Jesum et negat in "A passage of Cyril of Alexandria
came venisse de Deo non est sed hie de wfil show how naturaUy the gloss

THE FIRST EPISTLE OF ST JOHN. 159
easfiy intelUgible, and the forms in which they occur shew that they are
no part of the original text. At the same time it is not unreasonable to
suppose that the unusual amount of variants indicates the influence of some
traditional form of words upon the te.xt. In 2 John 7 there is no variation
in the corresponding phrase; nor is the characteristic word of that passage
(ipxbpevov) introduced here by any authority.

Additional Note on iv. 8.
Jewish thought in the age of St John represented in striking forms the Tenden-
two chief tendencies of religious speculation on the Being of God. On the ^^^^ to-
one side there was the philosophic, theoretic tendency which leads to ^^^^^ '^^°
an abstract conception ; and on the other the popular, practical tendency tions of
which leads to a concrete conception. The former found an exponent in God in the
Philo : the latter was embodied in the current creed of Palestine, which Apostolic
more and more reduced the God of the Covenant to the position of the God g£^ f ,
of the Jews. ooucret^e"'
St John unites the truths which gave force to these tendencies, the trans- gj j^j^^^
cendental and the personal truth, in a perfect harmony. He wholly avoids unites
the Alexandrine terms — rd ov, ineKeiva ndoqs oiolas and the like — and yet them.
he preserves the thoughts at which they aimed. He recognises most em
phatically the privUeges of Israel, and at the same time he places the ' One
¦God ' in a living, loving connexion with ' the world.'
The foundation of his teaching lies in the Monotheism of the 0. T., His teach-
which is not rigid, sterile, final, like the Monotheism of Islam, but vital and ™g ^^sts
progressive. The unity which it affirms is not numerical but essential q^^j 'Xg^^f,
(John X. 30 e'ym Kat d jranjp ev e'o-pev : COmp. xvfi. 3 ; I John V. 20). ment.
In this sense the thought of ' the only God ' (John v. 44) is opposed to Opposed
aU forms of Dualism, Polytheism, Pantheism. He is the One source of fife to
(John V. 26) ; and through the Word, ' the Son,' to Whom ' He gave to have
fife in himself' (John Lc), 'aU things came into being' (John i. 3). AU DuaUsm,
notion of coetemal matter or of a coetemal principle of evil, as antagonistic
to or limiting the divine action, is set aside. God ' loved the world ' (John
iii. 16 ; comp. i John fi. 2) not as strange but as His own. All men need
(John fii. 3) and all men are capable of (John xii. 32) union with Him.
The devil left his flrst place ' in the Truth ' (John vifi. 44) ; and Christ
¦'caime to undo his works' (i John ifi. 8) by taking 'flesh,' which could
not therefore have been in essential opposition to His Nature.
The allusions to Polytheism ui St John are naturally less prominent than Poly-
those in St Paul. Once iu general terms he warns against ' the idols 'which theism,
might be introduced. He quotes the {derecta fide ad reg. -p. g4). The Greek
passage: jrSv nvevpa 0 prj opoXoyel rbv version of Leo's Letter to Flavian (c. v.
""Iqaovv iK rov Seou ouk lo-rt and then in p. 83o)gives jrSvTrveu/taro' Siaipouv'Ijj-
his interpretation adds drolvw oiXiyuv aovv Xpiarbv dnb Oeov ovk (an Kal ovrds
0ebv elvai dXrieds rdv Xpiarbv SiaipdvU ianv 0 'Avrlxpiaros as the rendering of
Kal KaraapiKpivwv rrjv So^av avrov to the hatin omnis spiritus qui solvit Jesum
TOV 'Avn-xpiarov nvevpa ^uv aXdaerai ex Deo non est et hie est Antichristus.

i6o

THE FIRST EPISTLE OF ST JOHN.

Pan
theism.

St John's
three state
ments as
to the
Divine Nature.

i. God is
Spirit.

ii. God is
light.

usurp the place of ' the true God ' (i John v. 21) ; and in the Apocalypse he
marks the connexion between the empire and idolatry (xiii. 14 f. ; and comp.
xxi. 8 ; xxii. 15). But his teaching is directed rather against the spirit than
against the form of polytheism. ' The only true God,' God revealed as
Father in the Son, excludes polytheism of necessity both within and without
the Christian Body.
St John, like St Paul, places Creation in close relation with the Creator,
but he affirms the reafity of the relation which the words imply. God is
present in all things but He transcends them. They answered to His vriU
in their beginning (Apoc. iv. 11), and are supported by His working (John
V 17)- For the most part St John, like the other writers of the Bible, leaves
the reader to form his conception of God from what is recorded of His
action ; but in three phrases he has laid down once for aU the great outlines
within which our thoughts on the Divine Nature must be confined. The
flrst sentence is in his narrative of the Lord's words : ' God is spirit ' (John
iv. 24) ; the two others are in his flrst Epistle : ' God is light' (i John i. 5),
and ' God is love' (i John iv. 8, 16).
To these may be added a fourth, in which he speaks of the revelation of
' Him that is true ' made in ' Jesus Christ His Son ' : ' this,' he says, ' is the
true God and eternal life ' (i John v. 20). So he passes from the idea of
God to the revelation of God to man.
The three phrases which have been quoted do not simply specify proper
ties of God (as ' God is loving '), but, so far as we can apprehend them,
essential aspects of His Nature. The first, if we may venture to distinguish
them, is metaphysical and describes God in Himself, in His Being : He is
Spirit. The second is moral, and describes God in His character towards
aU created things : He is Light. The third is personal, and describes God
in His action towards self-conscious creatures : He is Love. In this order
they offer a progress of thought : each statement is taken up and developed
in that which foUows.
i God is spirit (nvevpa b debs). The statement obviously refers to the
divine nature and not to the divine personality. The paraUel phrases are
a sufficient proof of this. God is not ' a spirit,' as one of many, but ' spirit.'
As spirit. He is absolutely raised above all fimitations of succession (time
and space) into which finaUy all thoughts of change and transitoriness are
resolved. There is no anticipation of this idea in the O.T. The ' spirit of God ' is
constantly spoken of; but the loftiest descriptions of the Divine Majesty are
always relative to space (Is. Ixvi. i ; i K. vifi. 27 ; Jer. xxiii. 24).
It foUows that God as God is not cog-nisable by the senses (John i. 18 ;
I John iv. 12). The Theophanies of the O. T. were not manifestations of
' God' but of the Son of God (John xfi. 41 ; Is. vi. i.; comp. Apoc. iv. 2 ff.).
But whfie the material vision of God is impossible, there is a spiritual
. and a moral vision of God through Christ (John xiv. 9 ; comp. iv. 46) and
through love, which leads up to the transfiguring contemplation of the
Divine Presence (i John ii. 2).
ii. God is light (d debs cpds iorlv). This statement again is absolute
as to the Nature of God, and not as to His action (not 'a light' or 'the

THE FIRST EPISTLE OF ST JOHN, l6l
light of men'). The phrase expresses unfimited self-communication, diffu
siveness. Light is by shining : darkness alone bounds. And further, the
communication of light is of that which is pure and glorious. Such is God
towards aU finite being, the condition of life and action. He reveals Him
self through the works of creation which reflect His perfections in a form
answering to the powers of man, and yet God is not to be fully apprehended
by man as He is.
The idea is not distinctly expressed in the O. T., though it underlies the
thought of the Divine 'glory' (Bx. xxiv, 17 ; Hab. iii 3f ). Compare also
Is. X. 17 ; Ps. xxx-vi 10 ; civ. 2; Ez. i. 27. It is indicated in Wisdom (vii. 26),
and Phfio uses the very words of St John : de Somn. i. p. 632, npdrov piv d
deos (pds e'(m'...Kat ov pbvov ^as dXXd Kat jravrds e'repov (parbs dpxervnov
paXXov 8e apxervnov npeo^urepov Kal dvdrepov, Xoyov exav napadeiyparog.
Compare also PhUo de nom. mut. i, 579 ; de sacrif. ii. p. 254; one remark
able phrase which Philo uses deserves to be quoted : d deds eavrov (peyyos
dv 81 airov povov deiapelrai (de proem, et peen. ii. 415).
The idea of Light, it may be added, passes into that of Fire ; but this
thought is not brought out by St John (Hebr. xii. 29 ; Deut. iv, 24),
ifi, God is love (d deds dydjnj ior'iv).. In this declaration the idea of iii. God is
' personaUty ' is first revealed, and in the case of God necessarily of a self- love,
sufficing personafity (see Additional Note on v. 20). The idea of God is not
only that of an unlimited self-communication, but a self-communication
which calls out and receives a response (i John iv. 7ff.), which requires the
recognition not only of glory but of goodness. And this love is original,
and not occasioned (i John iv. 10). It corresponds to the innermost nature
of God, and finds its source in Him and not in man (i John iv. 19, iii. i).
It is not like the love which is called out in the finite by the sense of
imperfection (epas Plat. Sympos. pp, 201 ff. ), but is the expression of per
fect benevolence. The only earthly image which answers to it is the love of
parents for children (Eph. iii. 15), whfie that of Christ for the Church is
compared to the love of husband for wife (Eph. v. 25) ; compare the view
of the relation of Jehovah to Israel in the Old Test. (Jer. ii. ; Hos. ii.).
As answering to this love of God, Creation in its essence and destiny
reveals not only the will but also the nature of God. As yet there is con
flict and disorder, and St John does not, like St Paul (i Cor. xv. 28),
distinctly contemplate the end. He lays down the eternal truths which
must find fulfilment.
For the same reason the thoughts of judgment and vengeance which are
prominent in the Apocalypse faU into the background in the Gospel and
Epistles. These lie, so to speak, rather in the necessity of things so far as
they are apart from God than in the will of God.
In the O. T. love is an attribute of God, one of many exercised in parti
cular relations : (Deut. iv. 37, vii. 8, 13, xi. 15, 18, xxifi. 5 ; 2 Sam. xfi. 24;
Is, xfi, 8, xlifi. 4, xlviU. 14 ; Mal. L 2). In the N, T. first love can be shewn
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.
In other passages St John speaks of God as 'Uving' (John vi. 57 d fwv
rraTqp), 'irxxe' (dXqdqs, John vfii, 26, ifi, 33 ; comp. i John i. 10), 'faithful'
W. II

1 62 THE FIRST EPISTLE OF ST JOHN,
(jrio-rdj, I John i. 9 ; Apoc. i. 5, iii 14, xix. 11),' righteous ' (SUcuos John xvu,
25 ; I John i. 9 ; comp. Apoc. xvi 5), ' holy ' (dytos John xvii 1 1 ; comp.
Apoc. vi. 10). And he records how His character is shewn to us in His
action in Nature (John v. 17), History (ii 3, xix,- 11), and Grace (vi, 44 £).
Comp. John xii, 28, x. 29, xi 41 f

Additional Note on iv. 9.
The use of The term povoyevqs is derived from the vocabulary of the ixx. It occurs
povoyevqs, there altogether eight times, three times in the Psalms, three times in Tobit,
1. in the pjjgg j^ jQ^ggg a,nd once in the .book of Wisdom. The use of the word in
Tobit is quite simple. Tobit and Sarah are two povoyevels, only children
of their parents (vifi. 17) : Sarah is povoyevqs (or pta iii 10) the one daughter
of her father (ifi. 15 ; cf vi. 11 where the reading is doubtful). In the
book of Wisdom the meaning of the term is less easy to express. It is
said (vu. 22) that in Wisdom there is a spirit intelligent, holy, povoyeves,
manifold, subtle, versatile... The epithet evidently describes the essential
nature and not the derivation of this spirit : it is something absolutely one,
unique (unicus in Latt.)
In the three passages of the Psalms, as in Jud. xi. 34, the word repre
sents the Hebrew TiplJ, twice as a significant title of the soul, the one single
irreparable fife of man (Ps. xxii. (xxi.) 21 ; xxxv. (xxxiv.) 17, unicam meam
Lat. Vet. ; eolitariam meam Y.), and once of the sufferer left alone and
solitary in his distress (Ps. xxv. (xxiv.) 16 -unicus Lat. Vet. ; solus V. ;
and so Aqufia rightly in Ps. Ixviii (Ixvii) 6 [lxx. povorpbnovs], but in
the three other places he gives povaxos, which is the rendering of Sym.
and Theod. here).
In six other places the same original word ("1*0*) is represented by
dyarrqrds (Gen. xxii. 2, 12, 16 ; Jer, vi. 26; Amos -vifi. 10; Zech. xfi. 10),
which also carries with it the notion of 'an only child' ; once by dyajrm-
pevos, Prov. iv. 3. In Jud. xi. 34 Ood. A. gives the duplicate rendering
povoyevqs, dyanqrq.
ii. iu the In the New Testament povoyevqs has the same meaning only (Lk, viii 42
N. T, unica), or only child (Lk. vii. 12 unicus; ix. 38 id. ; Hebr. xi 17, unicusYet.
li&i. unigenitus Y.; comp. John i. 14, unici Tert., unigeniti most); and
so the word is used of the Lord (John fii. 16 unicus Vet. Lat.; unigenitus
V. ; I John iv. 9 unicum Vet. Lat. : unigenitum V. ; comp. John i 14),
and once, according to the most ancient authorities in connexion with the
word 'God' (John i 18 povoyevqs 6ebs; unicus filius, Adim. ap. Aug.; uni
genitus filius (Deus), reU.).
iii. in later The one instance of the use of the word in the sub-apostolic writings
writings, gives exactly the same sense. Clement speaks of the Phoenix (Ep. i. 25) a.s
povoyeves vndpxov, a bird ' absolutely unique, the only one of its kind.'
(Comp. Bp. Lightfoot ad loc.)
The word next appears prominently in the system of Valentinus. The
Mind (Novs) the offspring of the ineffable Depth (Bv^ds) and Silence
(2ty>;), which alone embraced the greatness of the First Father, itself ' the
Father and beginning of aU things,' was also caUed d Movoyevijs, the only-

THE FIRST EPISTLE OF ST JOHN. 1 63
born. And from this Being 'like and equal' to its Author, in conjunction
with Truth the other Moua proceeded (Iren. 1. i, 2).
These mystical speculations fixed attention upon the term ; but perhaps
at tho same time they checked its technical use in the Church. It does
not in fact occur in the earlier types of the Creed, which are found in
Irenseus, Tertullian and Novatian; and in Tertullian the corresponding
Latin term unicus is used of God (the Father): de virg. vel. i ; adv. Prax.
2. But it is worthy of notice that in the confession of Ignatius before Trajan,
which follows the great lines of a Baptismal Symbol, the phrase is found : ets
eonv debs. ..Kal eh Xpto-rds 'Itjo-ovs d vtds rov deov d povoyevqs (Ignat. Mart. 2;
comp. Polyc. Mart. 20). And it was apparently from Antioch that the
term spread as an element of the expression of the Catholic Faith.
In the second half of the third century the word appears in the Con- Confes-
fessions of Syria and Asia Minor (Syn. Ant. a.d. 269, Routh, iii p. 290 ; sions
Greg. Thaum. ap. Greg. Nyss. 3, p. 912; Luoian, Socr. 2, 10, 7; Apost. oiPaith.
Const. 7, 41 ; Marcellus, Epiph. Hcer. 72, p. 836) ; and from that time it
gradually obtained a permanent place in the Creeds of the East and the
West. The earliest certain example of the word in this connexion brings out
its force very plainly. The Synod of Antioch (269), which condemned Paul
of Samosata, in giving the exposition of their ancient belief which they
addressed to him, write : ' We confess and proclaim the Son as begotten,
' an only Son (yevvqrbu, vlbv povoyevq), the image of the unseen God, the
' firstborn of all creation, the Wisdom and Word and Power of God, who was
' before the ages not by foreknowledge but by essence and subsistence,
' God, Son of God, having recognised Him as such both in the Old and New
' Testament ' (Routh, Bell. Sacr. ifi. 290 ; comp. Alex. Alexandr. ap, Theodor.
H. E. I. 4- 45i (piois povoyevqs).
The point which is emphasised by the word here is evidently the abso
lute oneness of the Being of the Son. He stands to the Father in a
relation wholly singular. He is the one only Son, the one to whom the
title belongs in a sense completely uni(jue and pecufiar. The thought is
centred in the Personal existence of the Son, and not in the Generation of
the Son. That mystery is dealt with in another phrase. Consistently with
this view the earfiest Latin forms of the Creed uniformly represent the
word by unicus, the only son, and not by unigenitus the only-begotten son,
and this rendering has maintained its place in the Apostles' Creed and in
our English version of it. But towards the close of the fourth century in
translations from the Greek unigenitus came to be substituted for unicus,
and this interpretation has passed into our version of the Constantino-
pohtan Creed (only-begotten).
The sense of only Son is preserved by the Syriac versions of the Nicene
Creed, which go back to the original word which was rendered in the lxx.
povoyevqs and dyanqrbs (,j^>,j) foUowing in this the example of the Syriac
translation of the N. T., where the word povoyevqs is so rendered uniformly :
Caspari, pp. loi, 116.
The exact phraseology of the true Nicene Creed separates distinctly
these two thoughts of the generation of the Son, and of the unique being of
the Son, ' We believe... in one Lord Jesus Christ, begotten of the Father
' II — 2

164

THE FIRST EPISTLE OF ST JOHN.

Later in
terpretations.

The
phrasepovoyevqs Beos.

an only Son' (yewqdevrd iK narpbs povoyevq)\ where the uniqueness of
nature is further defined by the addition 'that is to say of the essence of
the Father.' And this proper sense of the word povoyevqs, as marking the
oneness of the sonship, preserves a close affinity in idea with dyanqrbs
well-beloved, the second translation of Tn*. Both words define that which
is essentiaUy singular in fifial relationship : ' Only son and well-beloved,'
Athanasius writes, ' are the same ' (Or. c. Ar. iv. 24).
But in the interval which elapsed before the council of Constantinople
the important distincbion between the sonship and the generation of the
Son was beginning to be obscured, and povoyevqs was treated as equivalent
to pdvos yevvqdels, SO as to include both the fact of the uniqueness of the
Nature of the Son and the ground (if we may so speak) of His unique
ness 2.
In this way the grand simplicity of the original idea of the word was
lost. Other thoughts, true in themselves, were gathered round it, and at
last the sense was given by Gregory of Nazianzus as describing 'not the
only Son of an only Parent, at one only time, but also that He was (be
gotten) in a singular way (povorp'anas)' (Or at. xxx. 20). And this conception,
with which no fault can be found except that it is not contained in the
word, became popularly current afterwards and was admirably expressed
by John of Damascus : Movoyev^s Se on pbvos ix pdvov rod narpbs pbvas
iyevvqdq (De Fid. Orthod. i. 8. 135).
One other use of the word povoyevqs, which is at first strange to our
ears, remains to be noticed. The true reading in John i. 18 is in aU proba
bility povoyevqs debs (unigenitus Deus), and this phrase occurs in some of
the Confessions of the fourth century. Thus it appears in a copy of the
Nicene Creed addressed by Eustathius to Liberius (c. 366), (Socr. iv. 12,
14), and in a Creed set forth by the council of Antioch in 341 (morevopev
...els eva Kvpiov 'Iv. Xv. rbv vlbv avrov rbv povoyevq debv... rbv yevvqdevra...
Socr. ii 10, 12; Athan, de Syn. 23), which was said in fact to be the
Creed of Ijucian the Martyr ; and again in the Synodical letter of the
Synod of Ancyra (358) (Sozom. 3, 5, 9 ; Epiph. Hcer. 73, 8).
The phrase is common in patristic writings both in connexion with the
passage in St John's Gospel and independently. Didymus sets the phrase
povoyevqs debs Xdyos parallel with ets debs. Alexander, who reads d povo-
yevqs vlbs in John i 18 speaks afterwards of the 'ineffable subsistence of
God the only Son' (debs povoyevqs Theod, i, 4, §§ 15, 19). Gregory of
Nyssa, who uses it most frequently, says ' the sum of the Christian religion
is to believe in God the only Son (rdv povoyevq debv) who is the Truth and.
the true Light and the Power of God and the Life' (c. Eunom.12, p. 913,
Migne). On the relation of povoyevqs to npardroKos as applied to the Son see
Lightfoot on Col, i 1 5 ; and the typical passage of Athanasius : Orat. c.
Ar. ii. 21 § 9. In connecting TrptordroKos -with the Incarnate Lord, I

^ There can be no doubt that in this
sentence povoyevrj is (so to speak) a
secondary predicate, and not a fresh
epithet. The clause is so rendered in
the Syriac version ; Caspari, p. loi.

^ The word povoyewqrbs does not
occur. The instance quoted by Brag-
ham (3, 359) from Uasher is simply a
false conjunction of the words... /tovo-
7ev^ rdv... See Heurtley, pp. 79, 82.

THE FIRST EPISTLE OF ST JOHN. 1 65
believe that the great Greek fathers wished to guard the truth which
I have sought to express in the Essay on ' The Gospel of Creation,'
For the use of the phrase povoyevqs debs see Dr Hort's Two Disserta
tions, Cambridge, 1876.

Additional Note on iv. 12.
A careful examination of the passages, relatively few in number, in Difler-
which debs is u^ed without the article in St John's writings leads to the euce^ of
conclusion that the difference between d debs and debs is such as might ° ^^"^ ^
have been expected antecedently. The former brings before us the Personal
God Who has been revealed to us in a personal relation to ourselves : the
latter fixes our thoughts on the general conception of the Divine Character
and Being.
i Geds occurs without the article (exclusively of cases where it occurs i- Use in
with a preposition) in the foUo-wing passages : ^ ' -"tii
John i. I debs qv d Xdyos. out the
„ 12 re'Kva deov. 80 I John iii 1, 2. article.
„ 18 debv ovSeis iapaKev. I John iv. 14 ^edv ov'Seis ndnore
redearai.
„ vi. 45 8t8aKTOi deoi) (lxx).
„ viii 54 Xe'yere on debs vprav eonv.
„ X. 33 jroteis oeavrbv deov.
„ „ 34 f etjra deoi iore (lxx).
„ xix. 7 vidv deov eavrbv enoiqoev.
I John iii i, 2 (above John i 12).
„ iv. 14 (above John i. i8).
2 John 9 debv oiK exei.
Apoc. vii 2 o(ppayl8a deov ^dvros (comp. I Thess. i 9 ; 2 Cor fii.
3, vi 16; I Tim. iv 10; Hebr. ix. 14, x. 31, xii 22).
„ xxi 3 d debs per' airdv eorai [avnSv debs].
„ „ 7 eoopai aird deos.
It is clear that in these passages d ^eds either could not be used, or
could only be used with a serious change of sense.
The use of d deds and deds with prepositions presents some marked Use with
results. P^iP°g_
I. djro.
(a) With article :
Apoc. xii. 6 Tojrov qroipaopevov dno rov d.
„ xxi 10 (jrdXiv) Kora/Sai'vovo-av e'K rov ovpavov djro rov d.
(fi) Without article :
John iii 2 dird d. iXrjXvdas.
„ xiii 3 aTTO d. i^qXdev.
„ xvi 30 djrd d. i$rjXdes.
2. els. John xiv. I jTio-revere ets rdv d.

1 66 THE FIRST EPISTLE OF ST JOHN.
3. e'K. Uniformly with the article :
yevvqdrjvai iK rov d. John i 13 ; I John iii 9, v. i, 4, 18.
etvat e'x rov d. John vii 17, viii 47 ; I John iii 10, iv. i ff., 6 f , v. 19 ;
3 John II.
John viii 42 e'K tov d. i^qXdov.
Apoc. xi II nvevpa ^aqs iK roi} d.
4. e'v.
(a) With article :
I John iv. 15 avrds [pevei] iv rd 0.
„ 16 iv rm d. pevei.
0) Without article :
John iii 21 e'v d. iorlv elpyaopeva,
5. jrapd.
(a) With article :
John vi 46 d dv napd [rov] 6.
„ viii 40 qv qKOVoa napd rov B,
O) Without article :
John i 6 aneoraXpevos napd &.
„ ix. 16 oiK eonv ovros napd d.
„ ix. 33 el qv napd d.
2 John 3 elpqvq napd d. narpbs.
6. npbs.
Uniformly with the article :
John i I ^v jj-pds rdv d.
„ xifi. 3 vjrdyet jrpds rdv d.
1 John ifi. 21 nappqoiav exopev npbs rbv d.
Apoc. xii. 5 qpndodq npbs rbv d.
„ xiu. 6 fiXao(pqplas npbs rbv d.
Throughout it wifi be seen that in debs the general conception of divinity
is dominant, and in d debs that of the One Being in personal relation to
others.

ii. Use in ii The same general difference is observable in the use of the terms in
other the other Books of the N. T. Thus it may be noticed that the article is
wi°th pre- "liformly found ^ ^ ^^
positions. (l) with ivdniov (evavn, Karevdntov, Karevavn) (31 times) except
2 Cor. ii 17.
(2) with irpds acc. (19 times).
(3) with vjrd gen. (13 times) except Rom. xiii i ; GaL iv. 9.
On the other hand the article is never used with Kord acc. (6 times), while
it is used in the two places where Kara is used with gen.
Examples A few illustrations wifi serve to make this difference felt :
^ ' Acts V. 4 OVK i^evoa dvdpdnois dXXd ra ded.
„ 29 neidapxelv Set dea pdXXov q dvdpdnois.
„ VII. 55 etSev Sb^av deov Kal 'Iqoovv eordra e'K 8e^i<3v rov deov.
„ xiv. 15 inioTpe(peiv e'jri debv (avra.

THE FIRST EPISTLE OF ST JOHN, 1 67
Acts XV. 19 rots djrd tibv idvdv iniaTpe(povoiv inl rbv deov.
Comp. I Tim. iv. 10 and 2 Cor. i 9,
Acts XX. 21 T17V eis debv perdvoiav.
„ xxiv. 15 iXnlda exeiv els rbv debv.
I Thess. i. 9 ene(rTpeypaTe jrpds rdv ^edv djrd rtav eiStdXtov SovXeveiv ded
, fiSvrt Kat dXqdivd.
„ ii 13 evxaptoTovpev TM flem... on JrapaXa^dvres Xdyov oKo^s,,.
rov deov ede^aode ov Xoyov dvdp. dXXd... Xdyov deov.
1 Cor. ifi. 19 papia napd ra ded ia-rlv.
„ vii 24 e'v roi!n» pevera napd dea.
Rom. ii 17 Kavxdoai iv ded.
„ V. II Kavxdpevoi iv Ta ded.
In this connexion also, though other considerations come in here, the
foUowing parallel phrases deserve notice : eva-yye'Xtov deov Rom. i. i ; rd
eiayy. tov d. Rom. XV. 16; diKaioovvq deov I Cor. V. 21 ; ?| Sik. tov d. Rom.
X. 3; bp-yq deov Rom. i 18; q dpyq rov d. John Ui 36, Eph V. 6; dXiJ^eta
deov Rom, XV. 8 ; ]J dXi;^. rov A Rom. i 25, iii 7.

1 68 THE FIRST EPISTLE OF ST JOHN, [V, i
V. ' /7as 6 TTKTTevwv OTl 'lr](rov9 i(rTlv 6 ^piCTOi
iK TOV Oeov yeyevvr]Tai, Kal Tras 6 dyaTTwv tov yevvrj-

II, The Power op the Christian
Life : the Victory and Wit
ness op Faith (v, i— 12),
The whole of this section is closely
connected, but two main thoughts,
'Faith' and 'Witness,' respectively
prevafi in the opening and closing
verses. Thus it may be divided into
two parts,
I. The victory of Faith (i — 5).
2, The Divine Witness (6 — 12).
I. The victory of Faith (v. 1 — 5).
In the last section it has been seen
that the love of ' the brethren ' is en
joined as an essential accompaniment
of the love of God. St John now
traces the foundations of spiritual
kinsmanship. ' Brethren ' are united
by a common Divine Father. The
human condition of this union is faith
in Jesus as the Christ. This faith is
able to overcome and has potentially
overcome every force of the world.
The succession of thought is clearly
marked. Faith is the sign of a new
life, and the presence of this life in
volves love for all who share it (i).
The reality of this love is shewn by
active obedience (2, 3). Such obedi
ence is made possible by the gift of a
Divine life, a truth which is affirmed
in the abstract, and also in regard to
the Life of Christ (4), and in regard to
the experience of the befiever (5).
I. The transition lies in the thought
of brotherhood. Brotherhood is
founded on the vital apprehension of
the revelation of Christ given by God.
It is not then an arbitrary command
that he who loves God love his brother
also. He must do so. For he con
sciously shares with every brother the
principle of his new being.
jrds d jrtorreviBv] Comp. c. iii. 3,
The verb jrio-reveiv is here used for
the first time in the epistle in its fuU
and definite sense. In iv, .16 it de

scribes a general position with regard
to the Divine purpose. In iii 23 ib
expresses a belief in the truth of the
revelation as to Christ. Here it pre
sents that belief in a direct and per
sonal form. ' He that believeth that
Jesus is the Christ' not only admits
an intellectual truth but enters into a
direct relation with the powers of a
spiritual order. 'The command' of
God (ifi. 23) flnds so far an individual
accomplishment. In the former chapter (iv. 2, 16 ;
comp. ii. 23), St John has spoken of
the ' confession' of Christ in relation
to society: here he speaks of faith
in relation to the single believer.
The main thought there was of the
recognition, here of the essence of the
children of God. The forms of con
fession are given in the most expUcit
form. The article of faith is given
more simply, A fiving faith carries
vrith it more than the exact terms of
specific befief convey (John xi. 27).
Compare vv. 5, 10, 13.
on 'I. iorlv d xP'^'rrds] Comp. v. 5
drt 'I. e'oTiv d vids rov ^eou. John XX,
31 dn 'I. iorlv d xP^(rrbs d vlbs tov
deov. For the choice of the exact
terms of befief here, see ii. 22.
e'K rov d. yey.] See c. ifi. 9 note.
Such faith involves the present ac
tion of a new and Divine life, which
must have a Divine origin. Comp.
I Cor. xfi. 3. Faith here is regarded
simply as the sign of the fife which
has been given. Nothing is said of
the relation between the human and
the Divine — the faith of man, and 'the
seed of God ' (ifi. 9) — in the first quick
ening of fife. Comp. John i. 12 note.
Kal nds b dy. r. yew.] et omnis qui
diligit eum qui genuit V., and every
one that loveth Him that begat... It
is assumed that the chfid wiU have
love for the Author of his being.
Love follows directly from life. And

V, 2] THE FIRST EPISTLE OF ST JOHN, 1 69
a-avTa dyaTTo. tov yeyevvr]ixevov i^ avTOv. ''iv tovtw
I dy, rdv yey, B vg the : dy, -1- Kal 'rbv yey. (N) A syrr. rdv yey. : ro' yey. N.

in this spiritual connexion love must
be directed to the character, and not
to the Person apart from the charac
ter. It follows therefore that it will
be extended to all those to whom the
character has been communicated^
d dyajrav] Augustine brings out the
necessary connexion between faith
and love (faith in action) : cum dilec-
tione, fides Christiani : sine dilectione,
fides dsemonis.
TOV yew.] The word is used also of
the human agent, Phfiem. 10.
rdv yeyevv. e'^ ailrov] eum qui nOr
tus est ex eo V., him that hath been
begotten of Him, the child who draws
from Him the abiding principle of
his Ufe. The singular (contrast ' the
children ' v. 2) emphasises the direct
relation of Father and child, and also
of brother and brother. This relation,
as here regarded, is personal and not
social Throughout the Epistle St John
individualises: ii 4 ff., 9 ff., 15, 17,
22f., 29; fii3ff., 9f., 15, 17.
The idea of Augustine thab the re
ference is to Christ is foreign to the
context. 2. What then, it may be asked, is
the sign of this spiritual love which
is essentially different from a natural
preference ? The love of the children
of God, such is the answer, is attested
by the love of God, that is, by obedi
ence to God. At flrst sight this
answer seems simply to invert the
terms of the statement which has
been made already. The love of God
and the love of the children of God
do in fact include each the other. It
is equaUy true to say ' He who loves
God loves the children of God,' and
to say ' He who loves the children of
God loves God.' Either form of love
may be made the ground or the con
clusion in the argument. But in re

ality the test of the love of the bre
thren given here introduces a new
idea. The will of Christians is essen
tially the wfil of God (comp. ifi. 22).
The effort to fulfil the commandments
of God is consequently the effort to
do that which our 'brethren' most
desire to be done : the proof of love.
Bede says well : Ille solus recbe
proximum diligere probatur qui et
Conditoris amore flagrare conspicitur.
It will also be further observed that
the passage stands in close connexion
with c. ii. 3 in this we perceive that
we know Him if we keep His com
mandments ; and with ifi. 23 this is
His commandment that we believe
the Name... and love one another...
(comp. iv. 20).
Obedience to the manifold com
mandments of God (al ivroXal), the
active fulfilment of Christian duty, is
the sign of a knowledge of God : and
knowledge of God is love of God.
And again, the one commandment
of God (7; ivroXq) is that we beUeve
the Name of His Son and love one
another. Here the love of God and obedi
ence in detail, which is identical with
it (v. 3), is given as the sign of the
reafity of love for the brethren, who
are the children of God.
This thought that the love of God
is obedience to His commandments
is the uniting thought in the three
passages. It is clearly seen through
this how we can say (now more com
pletely than before) : ' We love God
and keep His commandments, and
therefore we love the brethren'; or
' We love the brethren, and therefore
we love God and keep His command
ments.' Whichever proposition is es-
tabfished, the other foUows from it.
Comp. c. i 3.
At the same time the transference

170

THE FIRST EPISTLE OF ST JOHN.

[V. 2

yivwiTKopLev oti dyaTTwjxev Ta tckvu tov deov,

OTav

TOV veov dyaTTWfxev Kal Tas ivToXds avTOv TTOiwfxev

2 noidpev B vg (me the sjrrr) : rqpdpev N (lat).

2, 3 om. noidpev... avrov K.

of the test of the love of the brethren
to a spiritual region enables the be
liever to discern (yivdoKopev) the
reality of his love in spite of the many
differences which separate him from
the object of it under the conditions
of earthly life.
iv rovra...] in this... The percep
tion comes not as a conviction drawn
from a state of obedient love (e'K
rovrov, from this), but in the very
exercise of the feefing. The ' this,' as
elsewhere, seems to look backward at
once and forward, to the fact and the
manifestation of the love of God.
Comp. ii. 3 note.
ytvmo-Kopev] cognoscimus Y:, we
perceive. The conviction is brought
home to us in the present interpreta
tion of the facts of life. Compare ii. 3
note, 5, 18 ; iii 24 {V. scimus); iv. 13
(V. intellegimus) ; and contrast the
use of OtSapev in iii. 2, 5, 14 f ; v. 15,
18 ff. (V. scimus, scitis). See v. 18
note. The use of drav brings into
prominence the immediate and con
tinuous exercise of this power of know
ledge. dyajTfflpev] The love which is spoken
of is that of Christian for Christian
as Christian, a feeling which M&s to
be distinguished from human affec
tion. Of this love, which belongs to
the spiritual sphere, love to God, that
is obedience to God, is necessarily a
final criterion.
rd re'Kva rov d.] natos Dei V., the
children of God. Comp. iii. i note.
St John does not say ' brethren ' here,
because the argument turns upon the
relation of Christians to God and not
upon their relation to one another.
At the same time the plural follows
naturally on the singular of ». i. Then
the thought was of the individual
reaUsation of the Divine sonship :

here the thought is of the general,
social, duty.
This is the only place where drav
occurs in the Epistles of Sb John.
With the present conj. it expresses
either an action repeated indefinitely
(John viii 44, ix 5, &c.), or an action
at an indefinite time regarded as
actually going on (John vfi. 27 'ipxqrat,
contrast ©.31 eXdq ; xvi 21 tikti; fol
lowed by yewqa-q). Comp. I Cor. xv.
24 (jrapaStSoi, Karapyqoq).
drav.. .dyandpev] cum... diligamus,
V. The literal rendering ' when
ever we love' makes the meaning
clear., Each acb of love to God, that
is practically, each act of obedience,
carries wibh ib the fresh conviction of
true love to the children of God.
'Edv (c. ii. 3; John xiii 35) gives
the general condition : d'rav, the par
ticular and repeated fulfilmenb of it.
Kat rds evr. avrov jroi.] et man-
data eius faciamus V., and do His
commandments. This clause brings
the love of God into the region of
active life. The phrase itself is unique
(Apoc. xxii. 14 is a false reading);
and seems to be chosen in order to
express the active energy of obedi
ence as positive and not only nega
tive. Comp. C. i 6 jr. T))V dX-qdeiav
note. Augustine follows out his false in
terpretation of ' him that is begotten
of Him ' in ». I by a striking applica
tion here: FiUos Dei dixit qui FiU-
um Dei paulo ante dicebat, quia fifii
Dei corpus sunt unici Fifii Dei ; et
cum ille caput nos membra unus est
Fifius Dei.
He also adds a wider application of
the principle : Omnes homines, etiam
inimicos vestros, diligatis, non quia
sunt fratres, sed ut fratres sint; ut
semper fraterno amore flagretis sive

V. 3, 4] THE FIRST EPISTLE OF ST JOHN. 171
^avTt] ydp ioTTiv n dyaTrr] tov deov 'iva Tas ivToXds
avTov Tripwfxev, Kal al evToXal avTOv ^apeiai ovk eWiv,
^OTi Trdv TO yeyevvnp-evov iK tov deov vlko. tov koct/uiov.
Kai avTr] icTTlv n viKr] jj i/tKJjtrao-a tov koctixov, n tticttis

in fratrem factum, sive in inimicum
ut frater fiat difigendo.
3, avrq ydp..,] for this... The
words give an explanation of the
second clause (and do His command
ments) iu the .former versa Love
of God can only be shewn in the
effort to fulfil His will, Comp. John
xiv. 15, 21, 31.
Iva... rqpdpev Kat...] Ut CUStodiamus
V, The love of God is not simply
the keeping (r^pijo-ts, rb rqpelv) of
the commandments of God, but rather
a continuous and watchful endeavour
to observe them. Comp. John vi. 29
tva jrto-revijre, xvii. 3 tva ytv. : 2 John 6,
And the nature of the command
ments is not such as to crush the
freedom and spontaneity of love.
They are not grievous, heavy {^apelai,
gravia V.), an oppressive and exhaust
ing burden. Compare Matt. xi. 30
TO (popTiov pov iXa(ppdv ionv, and
contrast Matt, xxiii. 4 deopevovoiv
(poprla ^apea.
4. on...] because... Comp. ii 19
note. The fact that the Di-vine com
mandments are not a burden is not
established by a consideration of their
character. In themselves they are
difficult (Acts xiv. 22 ; John xvi. 33).
To love the brethren is not a light
thing. But with the commandment
comes also the power of fulfilment.
Natural taste, feeling, judgment may
check spiritual sympathy; but every
faculty and power which is quickened
by God is essentially stronger than
'the world' and reafises its victory
at once.
In the development of the thought
St John passes from the abstract ndv
rb yeyew.) to the concrete and per
sonal (n's eonv d viKdv), through the
decisive history in which the truth

was once for all absolutely realised
(q vUq q viKqoaoa).
jrdv rd yey.] St John chooses the
abstract form (contrast v. i rdv yey.)
in order to convey an universal truth.
The thought is not so much of the
believer in his unity, nor of the
Church, but of each element included
in the individual fife and in the life of
the society. Compare John iii. 6 rd
yey. and John, iii 8 jrds d yey.
vtKo, rdv K.] conquers the world —
not 'hath conquered' (c. ii. 13 f , iv. 4),
nor yet 'will conquer' — in a struggle
which is present and continuous.
Under the title ' the world ' St John
gathers up the sum of all the limited,
transitory powers opposed to God
which make obedience difficult. It
is by the introduction of the spiritual,
the eternal, that we obtain a true
standard for things, and so can over
come the temptations which spring
out of a narrow, earthly, temporal
estimate. And this holds good not
only of man as a whole but of each
power and faculty with which he is
endowed. Comp. John xvi. 33.
Kai avn;...] The cerbainby of the
¦victory of that which partakes of the
Divine is illustrated by a view of the
nature of the victory itself The
victory which the Christian is ever
winning is the individual appropria
tion of a victory gained once for all.
q vlKq...q nloris qpdv] the victory
. ..our faith. The word vi'kij occurs here
only in the N. T., and nlons here
only in St John's Epistles, n/o-ns
is not found in St John's Gospel.
It occurs in the Apocalypse : fi, 13,
19; xiii 10; xiv. 12. In fi. 13, xiv.
12 it appears to be used objectively
for ' the faith of Christ,' as embodied
in a confession ('fides quse credibur ') :

172

THE FIRST EPISTLE OF ST JOHN.

[v.s'

r'lfxwv' ^Tis icTTiv [Se] 6 vikwv tov Koa-fxov el fxrj 6
TTKTTevwv OTl ' lr](rovs ecTTlv 6 vlos TOV deov',
5 ris ianv di B (lat) : tIs Si ianv N (lat) syr.hl me : n's ^o-riv A vg.

inii 19; xiii 10, it is the subjective
spirit of the true believer ('fides
qua creditur'). Here the sense is
fixed by the context, 'Our faith' is
the faith which is summed up in the
confession that Jesus is 'the Christ,
the Son of God.' The Life represented
by that creed was the victory over
the world as Christ Himself inter
preted it (John xvi. 33). To hold that
faith, to enter into the meaning and
the power of that conquest through
apparent failure, is to share in its
triumph. Our faith is not merely
victorious: it is the embodiment of
the victory which overcame the world.
Thus the aorist (7; viKTJo-ao-a, quce vin
cit v., inadequately) receives its full
force. The victory of Christ was gain
ed upon a narrow fi'eld, but it -was
world-wide in its effects. Comp. Ign.
ad Sm. 10.
5. n's ionv. . .] At length the ques
tion becomes directly personal St
John appeals to the experience of
those whom he addresses. The single
believer (d vikqjv) takes the place of
the abstract element (rd yeyevvqpevov),
and of the absolute force (q nlons).
The victory of the Divine principle is,
as he triumphantly claims, actually
reaUsed in the victory of the Chris
tian. ris...ei p?)...] Compare ii 22. The
personal victory is regarded in its
course (d viKdv), as the representative
victory was regarded in its completion
(rj V. -q viKqoaod).
on 'I. e'ariv d vi. rov d.] Comp. V. I.
By the use of the title ' the Son of
God' in connexion with the human
name, Jesus, the antithesis involved
in the faith is expressed in the sharp
est form. There is a similar passage
from ' the Christ ' to ' bhe Son ' in ii.
22 ff.

2, The Divine Witness (v. 6 — 12).
The vicbory of Faibh has been
shewn to lie in bhe confession of Jesus
as the Son of God. Sb John now goes
on to unfold the character (6 — 8),
and the effectiveness (9 — 12), of the
witness by which this confession is
sustained and justified,
6 — 8, The character of the witness
to the substance of the Christian
Faith is laid open by a consideration
of the historical witness whieh is of
fered to men in the Life of Christ, and
in the life of the Church (6 a, b) ;
of the Divine principle of witness
(6 c) ; and of the personal witnesses
(7, 8).
6. The two parts of the historical
witness to Christ are distinguished
by the different forms in which the
common outward symbols are used in
corresponding clauses. He came ' hg
water and blood,' and again ' not in
the water only, but in tlie water and
in the blood.'
ovros..] The pronoun goes back to
the subject of the last sentence.
' This ' Jesus,' who has been affirmed
to be 'the Son of God,' is He that
came....' The compound title at the
end of the clause, Jesus Christ, em
phasises the truth which is estab
lished bythe manner of the 'coming'
of ' Jesus ' : ' This is He that came...'
and whose Divine Office is expressed
by the full name which He bears,
even Jesus Christ.
d iXddv...] He tliat came... The
verb is used with a clear reference to
the technical sense of ' he that cometh'
(d ipxbpevos Matt. xi. 3 ; Luke rii.
19 f; comp. John i 15, 27; vi. 14;
xi 27; xfi. 13; see also John i 30;
X. 8). Thus ' He that came ' is equiva
lent to 'He that fulfilled the pro-

"^•6] THE FIRST EPISTLE OF ST JOHN. 173'
^ Ovtos ea-Tiv 6 iXdwv h' i/'garos Kal ai/uaTos, 'lr]<ro.Os
6 Kol atparos B vg syr vg: -t-Kal nveiparos NA (lat| me the syr.H (others
substitute jrv. for a'lp. and also read ml nv. Kai ofc.). "Is Xs NAB: Xs Is the •
'Is d Xs S" syr.hl. See Additional Note,

mises to the fathers, as the Saviour
sent from God.' Comp. ii, 18 note.
81' vSaros Koi atparos] per oquam et
sanguinem V., by (through) water
and blood. The sense of 'he that
earned which distinctly points to a
pajt historic fact, determines that
these terms also must have a historic
meaning, and refer to definite events
characteristic of the manner in which
the Lord fulfilled His office upon
earth, ' He came — He was shewn
to be the Christ — by water and blood,'
' Water ' and ' blood ' contributed in
some way to reveal the nature and
the fulfilment of His work.
There can be no doubt that the
Death upon the Cross satisfies the
conception of 'coming by blood.'
By so dying the Lord made known
His work as Redeemer ; and opened
the fountain of His life to men. Comp.
Additional Note on i 7.
The 'coming by water,' which natu
rally corresponds to this flnal act of
sacriflce, ie the Baptism, whereby
the Lord declared His purpose ' to
fulfil all righteousness' (Matt, iii
15). The water, by Christ's voluntary
acceptance of the Baptist's ministry,
became the means through which the
Divine purpose was fulfilled (Matt. ifi.
1 7). The Baptist was sent baptizing
in water that Christ might be made
manifest (John i. 31). Even in the
case of the Lord Baptism is shewn to
have been the external condition of
the ' descent and abiding of the Holy
Spirit' (John i. 33 f); and by His
Baptism Christ fulfiUed for the hu
manity which He took to Himself,
though not for Himself, the condition
of regeneration.
But we cannot stop at the refer
ence to the cardinal events in the
Lord's Life whereby He 'came by

water and blood' in the fulfilment of
His historic work. While He hung
upon the Cross, dead in regard to
mortal life, but stiU living (see John
xix. 34 note). He came again 'by
water and blood.' The issue of
'blood and water' from His side
evidently indicated that He hence
forth became for men the source of
blessing symbolised by the twofold
stream, and realised in His own
human fife by Baptism and Death
upon the Cross. The one historic
coming was shewn to be the founda
tion of a continuous spiritual coming ;
and St John saw in this the subject
of the crucial testimony which he had
to give (John xix. 35).
This exceptional note of the Evan
gelist seems to place the reference
here to the significant fact recorded
in the Gospel beyond question. The
readers of the Epistie could not but
be famihar -with the incident either
from the oral or from the written
teaching of the Apostle ; and conscious
of the stress which he laid upon it,
as the confirmation of Christian faith,
they could not fafi to recall it here.
Compare Bede: Nee reticendum
quod in hoc quoque sanguis et aqua
testimonium Uli dederunt quod de
latere mortui vivaciter effluxerunt,
quod erat contra naturam corporum
mortuorum, atque ob id mysteriis
aptum et testimonio veritatis fiiit
congruum, videlicet insinuans quia et
ipsum Domini corpus melius post
mortem esset victurum resuscitatum
in gloria et ipsa mors iUius nobis vitam
donaret. Such an extension of the meaning
of ' water and blood ' appears to be
impUed in the words that follow:
not in the water only, but in the
water and in the blood, foUowed by

1 74 THE FIRST EPISTLE OF ST JOHN. \Y. 6
XpLCTTOS' OVK iv TW vSaTi jJiOVOV dXX' iv TW vSaTi Kal
pbvov : pbvip B.

the reference to the present witness
of the Spirit. The change of the
preposition, the use of the article,
and the stress laid on actual experi
ence, shew that St John is speaking of
a continuation of the flrst coming
under some new but analogous form.
Further it is to be noticed that what
was before spoken of in its unity
(St' V. Kat ai.) is now spoken of in its
separate parts (e'v rd v. Kal iv rd
alp.). The first proof of the Messiah-
ship of Jesus lay in His complete
historical fulfilment of Messiah's work
once for all in bringing purification
and salvation : that proof is continued
in the experience of the Church in
its two separate parts.
Thus we are led to the ideas
which underlie the two sacraments,
and which are brought home to us in
and through them : the ideas which
in their most general form are laid
open in John ifi., vi. It is through
Christ's ' coming by water and blood,'
and His fife through Death, that the
life of the Spirit and the cleansing
and support of our human life in all
its fulness are assured. The actual
experience of these blessings is the
abiding witness of the Church to Him.
Bede, probably following Augus
tine, whose Commentary is not ex
tant, after v. 3 well combines the
historic and sacramental references :
Qui venit per aquam et sanguinem,
aquam videlicet lavacri et sanguinem
suse passionis : non solum baptizari
propter nostram ablutionem dignatus
est, ut nobis baptismi sacramentum
consecraret ac traderet, verum etiam
sanguinem suum dedit pro nobis, sua
nos passione redimens, cujus sacra-
mentis semper refecti nutriremur ad
salutem. Sid... e'v...] The historic Mission of
Christ — the pledge of His Presence —
was established 'through' the car

dinal events of His Ministry. The
abiding Presence of Christ — the issue
of His Mission — is reaUsed ' in ' that
which is appointed to perpetuate
the power of His work. The one
preposition marks the means by
which Christ's Office was revealed:
the other the sphere in which He
continues to exercise it.
St' vSaros Kot alp.] The order is
significantly changed from that in
the Gospel (blood and water). The
order in the Gospel is (so to speak)
the order of the Divine gift : the full
power of human life comes first : that
in the Epistle is the order of the
human appropriation of the gift.
The symbolism of 'blood' as re-
preseribing bhe nabural human life
sacrificed and so made avaUable for
others, has been already touched
upon. In contrast with this, 'water'
represents the power of the spiritual
Kfe : John ifi. 5 ; iv. 14; vii. 38 (Zech.
xiv. 8). Comp. Apoc. xxi 6 ; xxii i, 17.
OVK e'v na vS. p.] not in the water
only. The reference is probably to
such teachers as Irenseus mentions
(i 26, i): [Cerinthus docuit] post
baptismum descendisse in eum (lesum)
ab ea principalitate quse est super
omnia Christum figura columbas ; et
tunc annunciasse incognitum Patrem
et virtutes perfecisse: in fine autem
revolasse iterum Christum de Jesu et
Jesum passum esse et resurrexisse ;
Christum autem impassibfiem perse-
verasse, existentem spiritalem. In
some form or other the same kind of
error is always repeating itself The
spiritual life is exalted into an undue
supremacy, to the neglect of the re
demption of the earthly life.
For this reason St John says ouk
e'v rd vS. pbvov, and not ov St' vS. pbvov.
He contradicts a false view of Christ's
abiding work and not only a false
view of Christ's Person in Himself

V.7]

THE FIRST EPISTLE OF ST JOHN.

175

eV TW a'LfxaTL' Kal to Trvevfxd ia-Tiv to fxapTvpovv, oti to
TTvevfia itTTiv n dXr]deia. "^oti Tpels elcrlv 01 juapTV-
aipan NB vg me the syrr: nvevpan A (some add nvevpan, others read atpari
..nvevpan). rd nvevpa: Xpiarbs vg. Perhaps xpc for sps. (Not Ambr. Fulg.).

7 rpeis : ol rpeU N.

7, 8 See Additional Note,

Kat rdirv....] and the Spirit... In
the words which immediately precede
St John has indicated a present action
of Christ. He now shews how the
reality of that action is established.
The Spirit — the Divine Spirit — is
that which witnesseth, not 'which
witnessed ' (3 John 6), or ' which hath
witnessed' (v. 9). His testimony is
given now and uninterruptedly. Such
' witness ' is the peculiar office of the
Spirit (John xiv. 26 ; xv. 26 ; xvi.
8 ff.). By this it is that men are
enabled to pierce beneath the ex
ternal phenomena and the external
rites to their innermost meaning.
Nothing is said of the substance of
the witness or of those to whom it is
given. These details are included in
the idea of the Spirit's witness. He
speaks of Divine Truth; and He
speaks to the souls of believers.
Thus there is, as will be seen, a
striking parallelism between the
office of Christ and the office of the
Spirit. Jesus is He that came, once
for all fulfiUing the Messiah's work ;
and the Spirit is that which witnes
seth, ever applying and interpreting
His Mission and His gifts.
on rb jrvevpa...] quoniam (quod)
Christus V. , beca use the Sp irit. .. The
conjunction (on) has been interpreted
both as giving the substance {that),
and as giving the reason {fiecause) of
the testimony. The former translation
gives no tolerable sense unless the
Latin reading of Christ for the Spirit
is adopted. But the sense thus gained
is foreign to the context. While then
we take the translation because as cer
tainly right, the meaning of the word
is ambiguous here. It may mean:
The Spirit gives the witness (1) be

cause it is essentially fitted to do so :
or (2) because by its essential nature
it is constrained to do so. Perhaps
the one idea passes into the other, so
that it is not necessary to distinguish
them sharply. In that which is Di
vine, nature and office coincide.
rd jrv. e'o-rtv q dX.] The Spirit is the
Truth. Just as Christ is the Truth
(John xiv. 6), so the Spirit sent in
Christ's name is the Truth. The Spirit
cannot but make known, as men can
bear the revelation, that which is
eternal and absolute in changing phe
nomena. That which ' is ' is in virtue
of the Spirit, in virtue of Christ (CoL
i.iSS.). Bede has a vigorous note on the
Latin reading (Christus est Veritas) :
Quia ergo Spiritus Jesum Christum
esse veritatem testatur, ipse se veri
tatem cognominat, Baptista ilium ve
ritatem prsedieat, Filius tonitrui veri
tatem evangelizat : taceant blaspherai
qui hunc phantasma esse dogmati-
zant; pereant de terra memorise eo
rum qui eum vel Deum vel hominem
esse verum denegant.
7, 8. on rpeis elo'iv...] Because
three are they . . . This clause appears
to give the reason for the main pro
position in V. 5, that ' Jesus is the
Son of God,' a truth briefly expressed
and affirmed by His full Name, 'Jesus
Christ.' What has been said in v. 6
— this is He tliat came — prepares
the way for the assertion of this
complete personal testimony, ade
quate according to the human stand
ard : Deut. xix. 15; comp. John viii
17 ff. The stress laid by the order
upon ' three ' emphasises this thought
of the fulness of the number of the
witnesses, and the consequent cer-

176

THE FIRST EPISTLE OF ST JOHN.

[V.S, 9

' -- vSwo Kal TO alua, Kal oi

povvTes, TO TTvevfJia Kai to vowp Kai to aifxa, Kai
Tpels els TO ev elariv. ^€,1 Trjv fxapTvpiav twi' dvdpwTTwv
9 rav dv0p. : rov 6eov K*.

tainty of that which they affirm. The
faith in Jesus as ' the Christ, the Son
of God 'is reasonable according to the
ordinary laws of belief
It seems to be less natural to regard
the clause as a confirmation of the
words which immediately precede.
The ground of the Spirit's witness is
given perfectly in the declaration of
His Nature and Office as ' the
Truth.' Yet it is possible that the
on may simply explain the addition
of the Spirit : " besides ' the Water '
and ' the Blood ' there is yet another
witness ; because three are they that
bear witness."
rpeis... ol paprvpovvres] The passage
from the neuter rd paprvpovv to the
masculine ot paprvpovvres marks the
differenb aspecb under which the
witness is now regarded, as a per
sonal witness. The transition is made
through the Spirit, who is regard
ed both as a power and as a per
son: comp. John xiv. 26; xv. 26,
rd nvevpa... d... iKelvos. Just as the
Spirit is found to be personal in His
work with men, so also 'the water'
and 'the blood' speak personally
through those in whom their efficacy
is realised.01 papr.] The participle, as distin
guished from the noun ol pdprvpes
(Acts i. 8 ; ii, 32, &c.), expresses the
actual delivery of the witness, and
this as a present, continuous, action.
The witness here is considered mainly
as the living witness of the Church
and not as the historical witness of
the Gospels. Through beUevers these
three, 'the Spirit and the Water
and the Blood,' perform a work not
for believers only but for the world
(John xvii. 20 ff.).
8. TO jrvevpa] The Spirit has a two
fold office, one corresponding with

that of Christ (ovrds e'oTiv d eXddv...
rb nvevpd ionv rd paprvpovv...); and
the other coordinate with that of the
power of spiritual fife and the power
of redemption brought by Christ (rd
TTV., rd vSmp, rbaipa). In this latter con
nexion it must be remembered thab
the Spirit is the sign of bhe glory of
the Risen Christ ; John vii 39 ; xvi,
7; Acbs ii 32 i. Thus the Spirit,
with the Water and Blood, completes
the witness to the Incarnation as a
Fact no less than as an open source
of blessing. For the -witness of the
Spirit see Acts v. 32.
01 rpeis ets rd ev eiatv] the three are
for the one. The subject is emphati-
caUy repeated to mark the unity of
the object. ' The three personal wit
nesses are turned to the one abso
lute end,' to estabUsh bhe one Truth
(rd ev, the one, nob simply one), that
definite Truth which is everywhere
present through the Epistle, The
idea is not thab of simple unanimiby
in the witnesses (ets Iv etvat), but thab
of their convergence (so to speak)
on the one Gospel of ' Christ come in
the flesh,' to know which is eternal
life. With the phrase eis rd ev etvat may
be contrasted Iv etvat John x 30;
xvfi. 21 f; I Cor. iii 8 ; reXeiovo-^ai ei's
ev John xvii 23 ; oT;vdyetv els ev
John xi. 52.
9 — 12. St John goes on from con
sidering the character of the witness
to Christ to consider its effectiveness.
It is a Divine witness (9): it is a
human, internal witness (10) : it is a
vritness realised in a present fife (11),
in fellowship with the Son (12).
9. et ri)v p. r. dvdp. Xap/3.] Si...
accipimus V., ^ we receive... This is
assumed as unquestioned : c. ifi. 13.
The threefold -witness of which St

V, 10]

THE FIRST EPISTLE OF ST JOHN,

177

Xa^fidvo^ev, n fiapTvpia tov deov jaei^wv ia-Tiv, oti
a'vTr] ia-Tlv n fiapTvpla tov deov oti fxejULapTvpriKev TTepl
tov vlov avTOv. '°d TTKTTevwv els tov vlov tov deov
on (2) NAB vg me the : -qv S",

John has spoken, simply as being
threefold, satisfies the conditions of
human testimony. Much more then,
he argues, does a threefold divine
Avitness meet all claims; and such a
witness, it is implied, we have in the
witness of the Spirit, the water and
the blood. This witness therefore is
'greater' than the witness of men in
regard to its authority: John v. 36.
Comp. c. iv. 4 ; iii. 20.
For papr. XapjS. see John iii ir,
32 f ; V 34.
The form of the argument is irregu
lar. Instead of completing the sen
tence on the same type as he began,
' much more shall he receive the wit
ness of God,' St John states that which
is the ground of this conclusion, 'the
witness of God is greater.'
on avTTj e... on...] quoniam hoc est
...quia... v., because this is. ..that...
The first conjunction does not give
the ground of the superior authority
of the di-vine -witness, that is taken
for granted, but the ground for ap
pealing to it. Such a witness has
been given, and therefore we appeal
to it.
The second on is ambiguous. It
may be (i) parallel -with the former
one: 'because this is the witness of
God, because, I say. He hath borne
witness... ';- or, it may be (2) explana
tory of the paprvplav : ' because this
is the witness of God, even that He
hath borne witness... '; or again (3)
the word may be the relative (d n) :
" because this is the witness of God,
even that which He hath witness
ed...." No one of the explanations is with
out difficulty. Against (2) it may be
urged that it is strange to insist on
the idea .that the witness of God Ues
W.

in the fact that He hath witnessed
concerning His Son.
The usage of St John and of the
Apostolic writers generally is against
(3); though perhaps reference maybe
made to John viii 25. [In Matt,
xvifi. 28 et rt.]
The usage of St John (c. is; v.
II, 14) is equally against (i).
On the whole it is best to take the
clause as explanatory ofaSrq : 'because
this is the witness of God, even the
fact that He hath borne witness con
cerning His Son.' Comp, v. 1 1.
avrq e'oTi'v] this is.... The words
look backward and forward. This
triple witness which has been de
scribed, and which is now defined
further to be a witness of God for His
Son: this is the flnal form of the
witness. pepaprvpqKev] testificatus est v.,
hath witnessed. The form is to be
distinguished from ' witnesseth ' and
' witnessed.' pepaprvpqKa John i 34 ; iii. 26 ; v,
33,37 ; xix. 35. (Hebr. xi 5 ; 3 John 12.)
ipaprvpqoa John i. 32 ; iv. 44;
xfii. 21 ; Acts XV. 8 ; i Cor. xv.
15 ; I Tim. -vi. 13 ; 3 John 6 ; Apoc.
i. 2 ; Hebr. xi. 2, 4, 39.
The witness was open and visible
to the world in the general effect of
Chrisb's deabh and the pouring out of
the Spirit : so much was unquestion
able. It may be added that vv. 6 — 9
contain a testimony to the Holy
Trinity in the several works of the
Divine Persons : Christ ' comes,'
the Spirit ' witnesses,' God (the
Father) 'hath witnessed concerning
His Son.'
10. The Witness is nob of exbernal
testimony only, but internal also,
12

178

THE FIRST EPISTLE OF ST JOHN,

[V, lo

ex^i Triv fxapTvpiav iv avTw' 6 fir] TTKTTevwv tw dew
y^ev(TTr]V TTeTTOir]Kev avTOV, oti ov TTeTTiarTevKev eis Tr]v
fiapTvplav fjv ^epLapTvpr]Kev 6 deos TTCpi tov viov avTOv.
lo Tijv papr. NB the syrr: +tov BeovAvg me. aur$ ABj ^ayr^ ^•
T$ Be<} NB me syrr : ri} uli? A vg syr.hl.mg (others read ri? uiy rov Beov, tQ vlif airov,
and Cod. Am. omits by the first hand). ou ne-ir'iarevKev S'B : ovk inlarevaev
A (ouk inlarevKev N). pepapr. : ipaprvpqKev N.

Absolute self-surrender to the Son of
God brings to the befiever a direct
consciousness of His Divine Nature
and work. He that believeth on the
Son of God hath the' witness in him.
That which for others is external is
for the believer experimentaL The
witness of Spirit and water and blood
becomes an inner conviction of life
and cleansing and redemption. The
title of divine dignity (the Son of
God) points to the assurance of this
effect. Moreover it is to be noticed
that here the condition laid down is
belief in the Person of Christ (ario-r.
eis), and not belief in a fact (jtio-t. drt
V. i).
d pq jrto-r. ra d.] he that believeth
not God. The direct antithesis to
' believing on the Son ' is ' not believ
ing God.' This follows from the fact
that 'believing on the Son' comes from
'befieving God,' that is, welcoming
His testimony.
For the phrase pq moreveiv riS ded
(as distinguished fromp^ jr. ets rdv d.)
see John v. 24 ; vi 29 f ; viii. 30 f.
Comp. c. ui. 23 n.
¦\pevorqv jrejr. ai.] mendacem facit
v., hath made him a liar, false in
all His dealings with men. See i.
10 n. The word marks the general
character and not only falsity in the
particular case. Comp. John vfii. 44;
c. fi. 4, 22 ; iv. 20. The form of expres
sion suggests the idea of an inward
conflict. A voice has been heard and
it has been deliberately rejected.
jrejroiijKev...jre7rio-revKev] These two
perfects definitely connect the present
position of the unbeUever with a past

act. When the crisis of choice came
he refused the message : he made
God a Uar : he did not believe on
His testimony : and the result of that
decision entered into him and clings
to him. Compare, for a simfiar use of
nen'iorevKa, John iii. i8; vi. 69 (c. iv.
16):; xi 27; xvi 27; XX. 29; 2 Tim,
i 12; Tit. iii 8.
on ov jrejriCTT.] The negative ex
presses the direct fact. Contrast John
iii. 18 on p^ nenior. which presents
the conception. See John vi. 64.
ov nenior. ets rqv papr.] non cre-
didit in testimonium V., hath not
believed on the witness, not simply
' believed the witness.' The phrase
is unique. Belief in the truth of the
witness (nior. rij paprvpla, compare
John V. 47) is carried on to personal
befief in the object of the witness,
that is, the Incarnate Son Him
self The phrase is illustrated by jrio--
Tevetv eis rd ovopa (v. 13 n.), in which
the 'name' represents the Person
under the particular aspect which it
expresses. In one other case jrto-rev-
eiv ets is used with an object not
directly personal John xii. 36 jrio-reiieiv
els to (pas, but here ^tSs stands with
immediate reference to John vifi.
12; ix. 5.
So it stands out that the ultimate
object of faith is not a fact or a dogma
bub a Person.
fjv pepapr. ..] Ib mighb have seemed
simpler bo say 'bhe wibness of God'
(v. 9) ; bub St John repeats at length
whab he has shewn that witness to be,
a witness concerning His Son,

V. U-I3]

THE FIRST EPISTLE OF ST JOHN.

179

Kai a'vTr] i(TTiv t] fxapTvpia, oti

^wr]V alwviov eZwKev

6 deos V/JUV, Kal avTrj >j ^wr] iv tw viw avTOv e(TTiv.
o e^ov TOV viov e^ei Trjv (^wrjv' o fxr] t')(wv tov viov
TOV deov Trjv ^wrjv ovk ex^'^' '^ TavTa eypa^a

11 b 8. Tip. B (the) syr.hl : iip. 0 8. NA vg me syr.vg.

avr-q iarlv -^ f. A.

II, 12. The witness, which has
been shewn to be divine and internal,
points also to the presence of a divine
life, which, given once for all, is en
joyed by fellowship with the Son.
1 1. Kat aikq. . .] ' The witncss of God'
(v. 9) is in part unfolded : the witness
that He hath given concerning His
Son is this that He gave us eternal
life. The Mission of His Son, which
He attested, was the gift of life (John
X. 10, 28 ; xvii. 2), of life in His Son
(John XX. 31, e'v rd ovopari).
f. at. cSiBKev] gave eternal life, not
liath given. Compare c. ifi. 23 f
(cSioKev) with c. fii i; iv. 13; v. 20
(Se'StoKev). The reference is to the
historic facts by which this life was
communicated to humanity. That
which before Christ's coming was a
great hope, by His coming was real
ised and given. The gift, as far as
St John here regards it, was made to
Christians (qiilv), who appropriate ib.
f<Bi7V ai'tBVtov] vv. 13, 20; c. fii 15.
This form is to be distinguished from
q C- V aldv. (c. i. 2, note) and q aldvios
f. which octAirs only John xvii. 3.
It simply defines the character of the
fife, and does not identify it with the
only true life.
e'v T(5 via] The life is not separate
from God but in God. Believers united
with Christ are in Him united with
God. Comp. Rom. vi, 23 ; 2 Tim.
i I. 12. d exmv., ] The variations from
exact parallelism in the two members
of the verse are significant. In the
second member rdv vlbv tov deov
stands for rdv vidv, and the position
of rqv ^aqv is changed.
d exoiv rbv vlbv] he that hath the

Son, in Whom the Father is known.
Comp. c. ii 23; 2 John 9; and for
the use of exeiv, John iii. 29; iv. 17.
e^et rijv f.] hath life, or rather
the life which God has given. Con
trast V. 13; iii 15; John v. 26;
X. 10; XX. 31. Comp. Coi ifi. 4.
d pq exav r. vt, rov ^.] he that hath
not the Son of God. The fuUer title
seems to mark emphatically the ne
cessity of failure in such a case. God
is the only source •ot life.
For the combination of the positive
and negative see c. i S; ii 4, 27;
John i 3; iii 16.
III. The aotivitt and confidence
Op the Christian Life: Epi
logue.
This last section of the Epistle is
symmetrical in structure :
I. The aim re-stated {13).
2. Tlie confidence of spiritual
action (14 — 17).
3, The certainty of spiritual
knowledge (18 — 20).
4. A final warning (21).
The progress of thought is clear.
Having reached the close of his
writing St John recals the main
purpose of writing it (i. 4), which he
has fulfilled (v. 13); and then illus
trates the confidence of the Christian
life under two aspects (i) as it finds
expression inspiritual action (14 — 17),
and (2) as it is reaUsed in inward con
viction (18 — 20). He concludes by a
warning against everything which
usurps the place of God (21).
I. The aim of the Epistle r^
stated (13).
13; ravra eypaypd] These things
12 — 2

i8o

THE FIRST EPISTLE OF ST JOHN.

[V, 14

vfxiv 'iva eldi^Te oti ^wriv ex^Te alwviov, toTs TTKTTevovcTiv
els TO bvofxa tov vlov tov deov. ^'^kuI avTrj etTTlv r]
TTapprjiTia fjv exofxev TTpos avTov, oti idv ti aWwfxeda
1 3 ipXv NAB vg me the syrr : + rdis niarevovaiv els rb ovo/ia rov vlov tov Beov S".
Ix- aldv. AB vg syr.hl : aidv. ix- ^- rots niarevovaiv N*B syrr : ol niarevovres
N^Avgmethe: Kal Xva mareiijre T. 14 ixofiev: Ix'^f-ev A.. Sri
^dv Ti TNB syr.hl the : Sri dv A : Sri 5 idv vg syr.vg.
(Sid rd ovopa avrov) note ; 3 John 7
(rd ovopa) note.
TOV viov rov deov] the Son of God,
vv. 5, 10, 12, 20; iii 8 note; iv. 15.
The title is the pledge of the cer
tainty of the possession of fife.
2. The confidence of spiritual action
(14—17)-
The consciousness of a divine fife
brings to the believer perfect bold
ness in prayer, that is, in converse
with God (14, 15) ; and this boldness
finds characteristic expression in
intercession for the brethren (16,
17)- 14. Kai avrq...] It is implied that the
knowledge which the Christian can
gain is not for mere passive posses
sion, nor yet for himself alone. It
finds scope in corresponding expres
sion. The fife is fruitful.
q nappqoia fjv exopiev...] fiduda
quam habemus... V., the boldness of
speech, utterance, which we have as
the consequence of our possession of
Ufe. See c. ii. 28 note. The gift of
eternal fife enables the believer to
come directly before God (Hebr. iv.
16) and speak every thought without
reserve. This he has strength to do
in the present trials of life (c. Ui. 21) ;
and he looks forward to a like open
ness of trust 'at the presence of
Christ' (ii. 28), and 'in the day of
judgment' (iv. 17).
jrpds airbv] ad eum Y ., towards
Him, that is, God, the main subject
of the passage.
avrq ...on.. . oKovet . . .] this. . . that
...he heareth] The fact {that he
heareth) and not the conviction of

have I written {I wrote)... In re
viewing his Epistle St John indicates
the fulfilment of his purpose (i. 3, 4).
The consciousness of eternal life brings
divine fellowship and completed joy.
Comp. John xx. 30 f
For the use of eypaypa (contrast
yey pa(pa John xix. 22) see c. ii. 12
— 14 note. The Apostle looks back
upon his work, and records the aim
which he set before himself.
tva ei'S^re] ut sciatis V., that ye
may know with a knowledge final and
certain. Compare ii. 29 note ; ifi. 14
note. The eternal Ufe may be pre
sent and yet not reafised in its inhe
rent power. The fruits may not be
referred to their source; and again
they may be delayed. But there is a
knowledge of life which is independ
ent of external signs; and this St
John seeks to quicken.
The order Carjv ex. aldv. is not found
elsewhere : the epithet comes as an
afterthought : ' that ye have life — yes,
eternal life.'
TOIS jTio-reuovo-iv] to you who believe.
The dative, which is added as a kind
of afterthought, defines the character
of the persons who are addressed : ' to
you, yes, to you who believe...' Com
pare Johni. 12; ». 16. The present
activity of faith (jriorevovo-tv) is the
sign of fife (iii. 23 note).
TOIS jrioT. eis rd ov....] qui creditis
in nomine... V., who believe in the
name of. .v/ho believe in Him who is
revealed to us under this title as
being the Son of God. Contrast iii.
23 note (irio-r. rm dv.); and compare
John i 12 note; ii. 23 note; iii 18.
For similar uses of ovopa see c. ii, 12

V. IS, i6]

THE FIRST EPISTLE OF ST JOHN.

l8l

^^Kal eav o'lZafxev

KaTa TO deXr]fj.a avTOv dKovei rifiwv.
OTl dKovei ijfiwv o edv aWwfxeda, OLSafxev oti e;^o/iei/
Ta aWn/iaTa a r]TnKafxev aTT avTOV. ^^'€dv tis '/Sm tov
BiXvpa : ovopa A, 15 Kai ^dv {av B) oUapev {Idtopev N" me) 8ri dK. r,. f
(N°) B syrr (me) the: et scimus vg : om, N*A, ?xoMev : ^x^/tev N {idv ?x- N*),
djr' oi5roO NB : jrop' oiirou S'A.

the fact (' we know that he heareth'),
is identified with the feeling. Our
boldness is not simply a belief, but
indeed a certainty, an experience.
e'dv rt airm^e^a] quodcunque petie
rimus v., if we ask anything. The
distinction between the middle (al-
reiodai) and the active (aireiv) is not
sharply drawn ; but generaUy the
personal reference is suggested by
the middle while the request is left
wholly undefined as to its destination
by the active. Compare John xvi.
24, 26; xiv. 13, 14; XV. 16 with XV.
7 ; James iv. 2, 3. For alrelodai see
Matt, xxvii. 20 (and paraUels), 58 (and
parallels); Acts iii 14.
Kard rd deXqpa ai.] according to
His will. Comp. i Pet. iv. 19; Gal.
i. 4; Eph. i. 5, II. This wifi finds ex
pression in the soul : John xv. 7 ; and
is the continuous manifestation of
the divine nature through Christ.
Thus asking ' according to the will of
God' is equivalent to asking 'iu
Christ's name': John xiv. 13 note,
'The will of God' regards the
spiritual consummation of man (c. fi.
17; Rom. ii. 18), and all external
things only so far as they are con
tributory to this.
oKou'et qpdv] Compare John ix. 31 ;
xi. 41 f This sense of ' hearing' is
peculiar to St John. The 'hearing'
of God, like the ' knowledge ' of God,
carries with it every perfect conse
quence. For the thought see c. iii. 22.
15. KOI edv oi'Sa/iev...] etScimusY.,
si scimus v., and if we know... The
force of this unusual construction ap
pears to be to throw the uncertainty
upon the fact of the presence of the
knowledge and not upon the know

ledge itself The sense required is
not ' and should we know,' but ' and
should it be that we know.'
d e'dv airdpeda\ whatsoever we ask.
This universal phrase can be substi
tuted for the limited phrase which
was used before (e'dv n air. ». r. d.). The
believer would not make his own
any prayer which is not according
to God's will. And since he has made
God's will his own will, he has aU he
truly seeks in immediate and present
possession (Mark xi. 24) though the
visible fulfilment may be delayed.
rd airjjpara] petitiones V., the pe
titions (Phil. iv. 6; Luke xxiii 24):
the substance of the requests, if not
necessarily the actual things asked
for (rd airqdevra).
an avrov] from him. These words
go perhaps more naturally with 'have '
(c. ii. 20) than with 'asked.' Yet see
Matt. XX 20 (an avrov).
16, 17. That boldness of access to
God, which finds expression in prayer,
finds its most characteristic expres
sion in intercessory prayer. Fel
lowship with God involves fellowship
with man (i 3). The energy of
Christian life is from the first social.
Hence St John passes naturally from
the general thought of prayer to that
of prayer for the brethren. And in
doing this he fixes attention on the
failures of Christians. These are the
sorest trial of faith.
The prevaiUng power of intercession
corresponds with the Christian revela
tion of the unity of the Body of Christ.
When this power is exercised for
others it is exercised in a true sense
for ourselves, aud not, arbitrarily as
it were, for those apart from us. Apo-

1 82

THE FIRST EPISTLE OF ST JOHN,

[V, i6

dSeX(f)ov avTOv djuapTavovTa dfxapTiav fJin Trpos ddvaTOV,
anrjcrei, Kal SwcTei avTw ^w^v, tois dfiapTavovcTiv fxr]

l6 alr-fiaei...diiaei: air^ais {--^aeis)...ddaeis H*-
dpapr. dpaprlav p-fj A. ipurqaq : -I- ns vg syr.vg.

TOIS apapr. p-r/ '.
iparijaqs N",

rots pf]

stofic teaching recognises a mysterious
dependence of man upon man in the
spiritual order fike that which is now
being shewn to exist in the physical
order; and throughout the Epistle
St John assumes the reality of this
inner feUowship among those whom
he addresses, and he bases his argu
ments upon it.
Compare i Pet. iv. 8 rqv els eavrovs
uyanqv; id. ID. eis eavrovs avrd dia-
Kovovvres; Eph. iv. 32; Col. iii 13
Xapi^bpevoi eavrols; Col. iii l6 vovde-
Tovvres eavrovs.
16. e'dv ns tSp...] If any one see
The duty, the instinct, is uni
versal in the Christian Society. At
the same time tho character of the
sin towards which the duty is exer
cised is clear even outwardly. It is
not a matter simply of suspicion or
doubt. rdv d8eX(pbv avrov] his brother.
The end of prayer is the perfection of
the whole Christian body. The Clirjs-
tian prays for himself only as a mem
ber in the society. The sight of sin
in ' a brother ' — a fellow Christian
(c. ii. 9 note) — and it is only with
Christians that St John is dealing— r-
necessarily stirs to intercession. Comp.
Clem, ad Cor. i. 2 inl rols napa-
nrdpaoi rdv nXrjoiov inevdelre' rd
vorepqpara airdv idia e*Kpivere,
dpapr. dpapr.] peccare peccatum
v., sinning a sin. The form of ex
pression {dpaprdvovra, inadequately
rendered in the Latin) emphasises
the outward present character of the
act. There is no exact parallel in
N. T. to the phrase. Comp. c, ii. 25.
Winer ifi. § 32, 2.
pi; jrpds ddvarov] not unto death.
Life is fellowship with Christ (v. 12).
Death is separation from Him, All

sin tends to make the fellowship less
complete. Tet not all equaUy ; nor
all in a fixed and unalterable de
gree. The thought is not of the definite
external characteristics of particular
acts, as having an absolute value, but
of acts in relation to the man's whole
nature and life.
The clause 'not unto death' goes
both with the participle aud with the
noun, as is shewn separately after
wards. For the conception of ' death ' see
c. ifi. 14 (the only other place in the
Epistles where the word occurs),
John V. 24 (vifi. 5 1 f ; vi. 50 ; xi 26 ;
viii 24). The thought is evidently
not of physical death as James V. 14 ff.
Compare, in another connexion,
John xi. 4 avri; q dodeveia ovk eon
npbs ddvarov. The subjective nega
tive (p^ jrpds d.) naturally follows
from the supposition (e'dv ns). It is
otherwise in v. ij.
ainjo-ei] petit (-at) V., postulabit ¥.,
he shall ask. This will be his natural
and spontaneous action. There is no
need of a command.
Kat SoJo-et] and he shall give. The
subject has been taken to be (i) the
intercessor, or (2) God (dabit ei vitam
Dominus Tert. de Pudic. 19; but
ddbitur ei, id. 2). In favour of the
first view the continuity of the con
struction (ainjo-ei, Smo-et) and the pa
rallel James v. 20 have been urged.
The second view is that which is at
first suggested by the language of
Scripture generally. To' give life'
is elsewhere treated as a divine pre
rogative : John vi 33 ; x. 28 ; xvii. 2 ;
V. 1 1. But there is nothing unscrip-
tural in the thought that the believer
does that which God does through

V, 17]

THE FIRST EPISTLE OF ST JOHN.

183

TTpos ddvaTOV. ea-Tiv dfxapTia TTpos ddvaTOV ov TTepl
iKeivr]s Ae7ft) 'iva ipwTrja-r]. ^iTrdcra dliKia djaapTia
iva Matt. iv. 3, &C. ; e'ppiy^i; tva ApoC,
vi. II, &c.
ipa-rqoq] make request. The change
of the verb from aireiv (V. petere),
(alrelodai), to iparav (V. rogare),
cannot but be significant. 'Epardv
is the word which is used of Christ's
prayer to the Father (John xiv. 16;
xvi 26; xvii 9, 15, 20; comp. i Thess.
iv. I ; 2 John 5). It seems to mark
the request which is based upon
fellowship, upon a likeness of posi
tion. Here then it would naturally
express the prayer of brother for
brother as such, to the common
Father. Such a prayer is not en
joined by the apostle. At the same
time he does not forbid it. It does
not lie within his scope'.
17. jrdo-a dSiKi'a...] omnis iniqui
tas... v., all unrighteousness... The
words are added to shew the wide
scope which is given for the exercise
of Christian sympathy and interces
sion. Apart from such sins as are
open manifestations of a character
alien from God, there are other sins
which flow from human imperfection
and infirmity, and in regard to these
Christian intercession has its work.
AU unrighteousness (c. i. 9), all failure
to fulfil our duty one to another, is
sin ; and in this ample field there is
abundstnt opportunity for the exercise
of prayer. There is a sin not unto
death, of which the consequences may
be removed by the brother's peti
tion. The statement that 'all unrighte
ousness is sin' must be compared

him ; James v. 20. Still on the whole
it seems more natural to see here a
reference to the direct action of God.
If 'God' be the subject of 'give'
then avna may be the ' ethical '
dative, and rois jrio-r. the direct
object of SoJo-et : ' God shall give Ufe
to those that sin not unto death for
him, i n answer to his prayers.' This
however seems to be artificial. The
aird is most naturally the sinning
brother in any case.
S. fto^'v] give life. The sinner is
not ' dead,' nor yet ' sinning unto
death,' but his life is, as it were, sus
pended in part. Comp John x. 10.
rois dpapr.] even to them that . . .
The single case (dpaprdvovra) is now
generalised, Cemp. v. 13.
The apposition of a personal plural
to an abstract noun is not strictly
parallel ; I Cor. i 2.
eo-nv dp. npos d.] est peccatum ad
mortem Y., there is sin unto death.
The translation 'a sin ' (dpaprla ns),
is too definite. The thought is not
of specific acts as such, but of acts
which have a certain character :
' There is that which must be de
scribed as sin unto death; there is
that which wholly separates from
Christ.' The phrase, it must be re
membered, comes in a passage which
deals with the prayer of Christians
for Christians and nob for heabhen.
See Addibional Nobe.
ov jrepi iKeivqsXeya tva,.,] non pro
illo dico ut roget quis V., not con
cerning that do I say that ... The
sin unto death is isolated and re
garded in its terrible distinctness
(iKe'ivq). The words jrept iKelvqs
may be connected either with Xeya or
with epartjoq. Perhaps it is best to
connect them with ipanjog. Comp,
John xvi. 26; xvii. 9, 20.
The construction Xiya iva is not
common : Acts xiv, 4, Comp, eijreij*

1 It is interesting to notice that iparq.v
is used in this sense of Christian prayer
for Christians in a very early inscription
in the Eoman Catacombs: zhchc 6N
KCk) K&i epcoTA YTiep HMCON (North-
cote and Brownlow, Bo-ma Sotterranea,
fi, 159,

184 THE FIRST EPISTLE OF ST JOHN. [V. 18
i<TTiv, Kal ea-TLV djULapTia ov TTpos davaTOV. Oi-
lajxev OTl Tras 6 yeyevvrjfxevos iK tov deov ovx d^ap-
11 oi npbs : om. oi vg syr.hl the Tert.

with the comprehensive definition of
sin in c. iii. 4 lawlessness is sin, and
conversely sin is lawlessness. Sin is
the most general term and is used in
regard to the will of God for man.
By whatever art, internal or external,
man falls short of this wiU, as it is
spiritually apprehended, he ' sins.' The
will of God may be conceived of as
embodied in ' law,' in respect of the
whole constitution of things, or in
' right,' in respect of the claims made
by others. So it is that all violation
of law and all violation of right is sin
looked at in a special aspect. Un
righteousness is one manifestation of
sin. Comp. Rom. vi. 13 djrXa dSiKi'as
Tq apaprla.
3. The certainty of spiritual know-
1 (18—20).

The thought of sin, of sin among
the brethren, of sin unto death, forces
the Apostle to recal once more the
assurance of faith. In spite of the
sad lessons of daily experience he re
affirms the truths which the Christian
knows : the privileges of the divine
birth (18) ; the fact of the divine
kinsmanship (19); the advance in
divine understanding issuing from
divine fellowship (20).
The threefold repetition of otSapev,
weknow (18, 19,20), gives a rhythmic
form to the paragraph.
18. The power of intercession to
overcome the consequences of sin
might seem to encourage a certain
indifference to sin. Therefore St John
re-affirms the elements of Christian
knowledge. From this point of sight
the first truth of which the Christian
is assured is that, in spite of the ab
normal presence of sin even among
the brethren, the child of God ' sin

neth not' He has a watchful Pro
tector stronger than his adversary.
18. OtSapev] scimus v., we know.
St John uses this appeal to abso
lute knowledge in two forms; 'we
know,' and 'ye know.' The former
occurs :
fii. 2 oiSctpev on e'dv (pavepadq opoioi
avrco ioopeda, dn oypbpeda avrov
Kadds ionv.
iii. 14 ^peis OtSapev on pera^e^q-
Kopev iK roil davdrov eis r^v fiBijv, ort
dyandpev rovs ddeX(povs.
V. 18 o'iSapev on jrSs d yeyevvqpevos
e'x rov deov ovx dpapravei.
V. 19 OtSapev on e'K rov deov iopev.
V. 20 o'lSapev on d vtds rov deov
qKei Kal SeSiBKev qplv Sidvoiav iva yiva-
OKopev rbv -dXqdivbv.
In contrast with these appeals to
fundamental knowledge, St John else
where appeals to the knowledge
brought by actual experience (ytvm-
oKopev) : V. 2 note.
St Paul uses the same form (otSa
pev) not unfrequentiy : i Cor. vifi. i,
4; 2 Cor. V. I ; Bom. ii. 2; ifi. 19;
vfi. 14 ; vfii. 22, 28 ; I Tim. i 8.
OtSare is found :
ii. 20 oiSare jrdvres. ..rijv dXij^etav.
iii. 5 o'tSare dn iKelvos icpavepddq iva
rds dpaprlas apq.
iii. 15 OtSare on jrSs dvflpmjroKrdvos
OVK e'xei fto^v atcovtov e'v avr« pe'vov-
o-av. jrds d yeyevv. e'K rov d.'\ omnis
qui natus est ex Deo V. Comp. c.
iii. 9.
oix ti/taprdvet] Comp. iii. 9 note
(dpaprlav ov noiel). Whfie St John
states this without reserve he yet
recognises ' the brother' — brother as
son of the one Father — ' sinning a sin
not unto death ' (v. 16). The paradox
remains unsolved.

V. 19] THE FIRST EPISTLE OF ST JOHN. 1 85
Tavei, dXX' 6 yevvqdels iK tov deov TrjpeX avTov, Kal
6 TTOvnpos ovx aTTTeTai avTOv. ^^o'llafjiev 'oti iK tov
deov ia-fxev, Kal 6 Koa-fxos 'oXos iv tw TTOvrjpw KelToi.

18 d yevvqBels : generatio vg.
dXX' d yevvqdels ...T. av.] sed genera
tio (nativitas F.) Dei conservat eum
v., but He that was Begotten of God
keepeth him. He does not depend
on his own strength or vigilance. He
has an active Enemy (d novqpbs), but
he has also a watchful Guardian.
The phrase d yevvqdels iK TOV deov
is unique. Standing as it does in close
juxtaposition with d yeyevvqpevos leK
rov deov it is impossible to regard it
as identical in reference, and the men
tion of the great adversary naturally
suggests the thought of the Son of
God. The peculiar expression is pro
bably used to emphasise the con
nexion of the Son with those whom
He ' is not ashamed to call brethren '
(Hebr. fi. 11 i^ ivbs ndvres); while
the difference of yevvqdels from ye-
yevvqpevos suggests that difference in
the sonship of the Son from the son-
ship of men which is marked in Johnv.
26 na vico edioKev ^aqv exeiv iv eavrd.
The remarkable Latin reading ap
pears to represent the Greek tj ye'v-
vqois rov deov (Matt, i 1 8).
T>;pei] The verb is used of persons
Matt. XX vfi. 36, 54; (xxviii. 4); John
xvfi. II, 15 (note); Apoc. iii. 10;
Jude 21 (eavrovs rqprjoare). It ex
presses a watchful regard from with
out rather than safe custody.
d jTovijpds] mcdignus Y. See c, ii,
13 note,
djrrerai] tangitY. The verb occurs
elsewhere in St John only in John xx.
17. It describes 'a laying hold on,'
more than a mere superficial touch
(^fyydvetv). Even when it is used of
simple physical contact, a deeper
connexion is indicated, as when the
Lord 'touched' the sick. See Col, ii
21 pij dyp-Tj pqde yevarq pqde dlyqs.

airbv A*B vg : ^ourdv TNA**,
Compare Ps. cv. 15 pq dypqode
rdv xpi-crdv pov. The ground of
safety is revealed in John xiv. 30 e'v
e'poi OVK exei ovSe'v. As yet the prin
ciple of evil is without.
19. From the general statement
of the privilege of Sons of God St
John goes on to the affirmation of
the personal relation in which he and
those whom he addresses stand to
Him (e'K rov ^eov iopev).
The structure of the verse is expres
sive. The absence of the personal pro
noun (contrast iv. 6) in the first clause
throws all the emphasis upon the
divine source of life : ' We know that
it is from God we draw our being.' In
the second clause the emphasis is
changed. Over against the Christian
Society, only faintly indicated in the
preceding words, stands 'the whole
world,' and on this attention is fixed.
The relation of the Church to God
is widely different from that of the
world to the Evil One.
This difference is brought out in
the two corresponding phrases e'K rov
deov elvai and ev rip novqpd Kelodai.
The flrst describes the absolute source
of being : the second the actual (but
not essential) position.
e'K rov d. i.] See Additional Note
on ifi. I.
Kai d K. o.] This clause like the
corresponding clauses in vv. 18 (dXXd
d yew.), 20 (koI iopev), is an inde
pendent statement and not dependent
on on. The Christian is able to look
upon the saddest facts of Ufe without
being overwhelmed by them.
The order d Koopos dXos suggests a
slightly different conception from oXos
d Koirpos (c. fi. 2): 'the worid, the
organization of society as alien from

i86

THE FIRST EPISTLE OF ST JOHN.

[V. 20

'^oi^afxev ^e oti 6 vlos tov deov ^Kei, Kal ^e^wKev rifuv
Sidvoiav 'iva yivwcTKopiev tov dXr]div6v' Kai e(Ty.ev ev tw
20 otSapev 5i NB me : Kal otSapev A vg syrr the, lyKei : + ei oamem indnit
nostri causa et passus est et resurrexit a mortuis ; adsumpsit nos et dedit.. ..(Latt.),
SiSaKev: ISoiKev A. yivdaKopev NAB* : yivdaKupev S". rbv dX. : to dX. N* the:
iapiv : simus vg, iv nf dX. : om. me : in vita the.

+ Bebv A vg me (Latt.).

and opposed to God, is wholly, in all
its parts and elements, placed in the
domain of..' The two thoughts of the
world, and of the entirety of it, are
given separately. The same form
occurs Matt. xvi. 26 and parallels ;
and the same order in Matt. xxvi. 59 ;
Lc. xi. 36 ; John iv. 53 ; Acts xxix.
30 ; I Cor. xiv. 23 ; Apoc. ifi. 10 ;
xii. 19 ; xvi. 14 ; vi. 12. There is a
similar difference of colour given by
the corresponding position- of vrds :
John V. 22 ; xvi 13 ; Matt. X. 30; xfii,
56; xxvi. 56 ; Acts xvi. 33 ; Rom. xii.
4; xvi. 16; I Cor. vii 17 ; x. i ; xv. 7 ;
xvi. 20, &c.
e'v TM jrov. K.] in maligna poSitus
est v., lieth in the evil one, is placed
in the sphere of his influence. There
is no question here of the Evil One
'laying hold on' {dnreodai) the world,
as from without (v. 8) : it has been
placed ' in him.' The phrase answers
to the etvai e'v rd diXqdivd which fol
lows, and to the characteristic Pauline
e'v xpto-T?, Comp. c. iii. 24, iv. 15
note. The .connexion shews beyond
question that roi novqpd is mascufine,
and the converse of Kelodai iv r. jr. is
given in John xvii 15 tva rqpqoqs iK
TOV novqpov.
A close parallel to the expression, is
found in Soph. (Ed. Col. 247 ev vplv
as ded Kelpeda rXdpoves. Comp. (Ed.
i2. 314; Ale. 279.
20. The third affirmation of know
ledge is introduced by the adversative
particle (otS. Se'). There is, this seems
to be the line of thought, a startUag
antithesis in life of good and evil.
We have been made to feel it in all
its intensity. But at the same time
we can face it in faith. That which

is as yet dark wiU be made fight.
There is given to us the power of
ever-advancing knowledge and of pre
sent divine fellowship. We can wait
even as God waits. The particle Se'
is comparatively unfrequent in St
John's writings : c. i, 7 ; fi. 2, 5, 1 1,
17; iii 13, 17 ; iv. 18; 3 John 14.
jjKet, Kat Se'SiBKev] hath come and
hath given. Faith rests on the per
manence of the fact and not upon
the historic fact only. Comp. John
viii. 42 note.
Se'SiBKev] c, ifi. I, iv. 13. Contrast
ifi. 23, 24 ; V. II (eStoKev).
Sidvotav] sensum V., understand
ing. This is the only place in which
the term occurs in St John's writings ;
and- generaUy nouns which express
inteUectual powers are rare in them.
Thus St John never uses yvdois, nor
is vovs found in his Gospel or Epistles.
Atdvota, as compared with vovs, repre
sents the process of rational thought,
Comp, Eph. iv. 18 ev paraidnjn rov
vods avriBV, ig-Korapevot rq Siavota
ovres (the first principles of the Gen
tiles were unsubstantial, and they had
lost the power of right reasoning).
Exclusive of quotations from the lxx,
Sidvoia is found : I Pet. i 13 dvafcao-d-
pevot Tas oo(pias rqs Stavotns ; 2 Pet,
iii I> Sieyei'po) nqv elXiKpivq Stdvoiav;
and, in a more concrete sense, Lc. i
5 1 Siavoia Kapblas ; Col. i 2 1 ixdpovs
rq Stavoia ; Eph. ii 3 rd deXqpara rqs
oapKos. Kat Tiav Siavoiuv,
That with which 'the Son of God'
Incarnate has endowed believers is
a power of understanding, of inber-
prebing, of foUowing oub bo their right
issues, the complex facts of life ; and
the end of the gift is that they may

V, 2o] THE FIRST EPISTLE OF ST JOHN, 1 87
dXr]divw, iv ToJ vlw avTod ' lr]CToO XpiCTTW. oZt6s icTTlV
'I, X, : om. A vg.

know, not by one decisive act (ivo
•yvmo-tv) but by a continuous and pro
gressive apprehension (tva yivdoKaoi),
' Him that is true.' Thus the object
of knowledge is not abstract but per
sonal : not the Truth, but Him of
Whom aU that is true is a partial
revelation. It is evident that the fact of the
Incarnation (vlbs rov d. qKei) vitally
welcomed carries with it the power
of believing in and seeing Uttle by
little the divine purpose of life under
the perplexing riddles of phenomena.
'The language in which Ignatius de
scribes this gift is remarkable : Sid rt
ov navres (ppovipoi yivbpeda Xa^bvres
deov yvdoiv, d ionv 'Iqoovs Xpiaros ;
n papas anoXXvpeda dyvoovvres rb yd-
piopa o nenopcpev dXqdds d Kvpios;
(ad Eph. xvii).
tva yivMo-Kopev] This clause finds a
remarkable commentary in John xvfi,
3. Eternal life is the never-ending
effort after this knowledge of God.
It seems likely that yivdoKopev is
to be regarded as a corrupt pronun
ciation of yivdoKapev., It is remark
able that in John xvii. 3 many authori
ties read yivdoKovoiv for -aoivi Comp.
Winer, iii. § 41. i.
rdv dXqdivbv] verum Deum V.,
quod est verum P, (i. e. rb dX.), Him
that is true. Who in contrast with
all imaginary and imperfect objects
of worship completely satisfies the
idea of Godhead in the mind of man,
even the Father revealed in and by
the Son (John i. 18, xiv. 9). Christ
is also called d dXqdivds, Apoc. iii. 7 ;
compare also Apoc. iii. 14 (vi. 10). For
dXqdivds see John i. 9, iv. 23, xv. i
notes, itai iopev... 'I. Xp.] et simus (as de
pending on ut) in vero filio eius V,
St John adds a comment on what he
has just said. Christians are not only

enabled to gain a knowledge of God:
they are already in feUowship with
Him, 'in Him.' We are in Him
that is true, even in His Son, Jesus
Christ. The latter clause defines and
confirms the reality of the divine
feUowship. So far as Christians are
united with Christ, they are united
with God . His assumption of humanity
(Jesus Christ) explains how the union
is possible.
ovros ionv...] As far as the gram
matical construction of the sentence
is concerned the pronoun (ovros) may
refer either to ' Him that is true ' or
to ' Jesus Christ' The most natural
reference however is to the subject
not locally nearest but dominant in the
mind of the apostle (comp. c. ii. 22 ;
Z.John?; Acts iv. ii; vii 19). This is
obviously 'He that is true' further
described by the addition of 'His
Son.' Thus the pronoun gathers up
the revelation indicated in the words
which precede (comp. John i 2 note) :
This Being— this One who is true,
who is revealed through and in His
Son, with whom we are united by
His Son— is the true God and Ufe
etesnal. In other words the reve
lation of God as Father in Christ
(comp. ii. 22 f ) satisfies, and can alone
satisfy, the need of man. To know
God as Father is eternal life (John
xvii. 3); and so Christ has revealed
Him (c, i, 2).
d dkqd. d.] Comp. Is. Ixv. 16 (lxx).
Compare the famous words of Igna
tius : els deds ion d (pavepdoas eavrbv
Std 'lijo-ov Xpiorov rov vlov airov, ds
ionv avrov Xdyos diStos, djrd o-ty^s
jrpoeX^oiv, os Kara ndvra evqpiorqoev
T(B nepypavn airdv {ad Magn. viii).
ovros.. .^aq aldv.] The phrase is not
exactly paraUel with those which de
scribe (as far as we can apprehend it)
the essential nature of God (John iv.

i88

THE FIRST EPISTLE OF ST JOHN.

[V. 21

6 dXrfiivos deos Kal ^wrj alwvios. " TeKVia, (pvXa^aTe
eavTd aTTO twv elSwXwv.

Beds: om. (Latt.).
nostra (Latt.).

|wi) al. NAB : rj ^. al. S" : ¦>; f. -fi al. aU. : -I- et resurrectio
21 ^aurd N*B : eauroi/s N°A. eiSdXav: +dp-riv S".

24, c. i. 5, iv. 8). It expresses His
relation to men, and so far is parallel
with Hebr. xii 29 (Deut. iv. 24).
On 'Eternal life' see Additional
Note. 4. A final Warning (21).
From the thought of ' Him that is.
true' St John turns almost of necessity
to the thought of the vain shadows
which usurp His place. In them the
world asserted its power. They forced
themselves into notice on every side
in innumerable shapes, and tempted
believers to fall away from the perfect
simplicity of faith. One sharp warning
therefore closes the Epistle of which
the main scope has been to deepen
the fellowship of man with God and
through God with man.
21. reKvi'a] Once again the anxiety
of the Apostle caUs up the title of
affection which has not been used
since iv. 4. See ii i note.
(pvXd^are iavrd] CUStodite VOS Y.,
guard yourselves. The exact phrase
is not found again in the N. T. Com
pare rqpelv eavrbv Jude 2 1 ; and with
an adj. James i 27; 2 Cor. xi 9; i
Tim. V. 22. This 'guarding' of the
Christian answers to the ' keeping ' of
Christ {v. 8). The use of the active
with the reflexive pronoun as dis
tinguished from the middle Lc. xii, 15

(pvXdooeode dnb n. jrXeov,e|ias) em
phasises the duty of personal effect.
The use of the neuter (e'avrd) in direct
agreement with reKvta seems to be
unique. For the use of iavrd vrith
the second person see c. i 8 n. The
aorist imp. (epvXd^are) is remarkable:
compare i Pet. ii 17 for its exact
force. Elsewhere in the Epistle (ex
cept iii. 1) St John always uses the
present. djrd rcSv ei'S.] a simulacris V. The
word etSioXov is comparatively in
frequent in the N. T., and elsewhere
it is always used literally {e. g. i Thess.
i. 9), But 'idolatry' (Col. fii 5) and
'idolater' (Eph. v. 5) have a vrider
sense in St Paul; and the context
here seems to require a corresponding
extension of the meaning of the term.
An 'idol' is anything which occupies
the place due to God. The use of the
definite article calls up all the familiar
objects which fall under the title.
The command to Christians is not
generaUy to keep themselves from
such bhings as idols (djrd eiS.) but
from the well-known objects of a false
devotion. Compare 2 Cor. vi. 16 perd
eiSoiXmv with Rom. ii. 22 d pdeXvoo.
rd eiSo)Xa.
This comprehensive warning is pro
bably the latest voice of Scripture.

THE FIRST' EPISTLE OF' ST JOHN. 189

Additional Note on v. i.
The history of the title 'Messiah,' 'Christ' (nWH, d xpi-crrbs, 'the The use
Anointed One') is very remarkable. It is not a characteristic title of the 0* ^^^
promised Saviour in the O. T. It is not even specifically applied to Him, p^"? 'f^^
unless perhaps in Dan. ix. 25 f , a passage of which the interpretation is the Apo-
very doubtful. And stiU in the apostolic age it was generally current stolio age
among the Jews in Judsea, GaUlee, Samaria, and in the Dispersion ; and iiot from
it was applied by them to the object of their religious and national hope n?^ .
(Matt, ii 4, xvi. 16, xxfi. 42 ; John i 20, 41, iv. 25, xii. 34; Acts ix. 22, ^ent.
xvii. 3, xviii. 28, xxvi. 23). The Hebrew word had been clothed in a
Greek dress, and was current side by side with the Greek equivalent
(Meo-o-i'as John i. 42, iv. 25).
The word 0*^0, 'anointed,' occurs several times in the Book of The use
Leviticus in the phrase D''^Bn ][}2i3: Lev. iv. 3 (b dpxiepeiis b Kexpiopevos), ^^^.^ ^
V. 16 ; -vi. 15 (d dpx. d xpi-ords). Comp. 2 Mace, i 10 (djrd roi) rmv xpi-o-rdv (i) the
lepeav yevovs). liaw.
In the Historical Books the word is used of the representative kings of (ii) the
the theocratic nation : Of Saul : Historical
I Sam. xu. 3, 5 in''E'P, d xptords avrov. ^°°^^'
I Sam. xxiv. 6, 11 ; xxvi. 16; 2 Sam. i 14, 16 nin) W^^, LXX. d
Xpiorbs Kvpi'ov.
I Sam. xxvi 9, 11, 23 Tt\T\\ H'K'Dj LXX. xp'o-tos Kvplov.
Comp. 2 Sam. i. 21 \'0&2 D*?'0 ''??, LXX. oiK ixplodq iv eXa'ito.
Of David :
I Sam. xvi. 6 IIT'tJ'lp , LXX. d xpi-o-rbs a-irov.
2 Sam. xix. 22 nj.nj n'K'l?, LXX. d xpi-orbs Kvplov.
2 Sam. xxiii. i ^P^l 'D7.'* W'^P, LXX. xpto-rds deov 'laxd^.
2 Sam. xxii 51.
Ps. xvui 50.
Of Solomon:
2 Chron. vi 42 ^D'^'P, LXX. d xP"rrbs oov.
Of Jehu : ....
2 Chron. xxfi. 7 LXX. jrpds 'Ij;ov...xpio-rdv Kvpi'ov, Hin) IHK'P lE'S?.
Compare the wider use in :
I Sam. ii. 10 ilT'B'D J^Ji? tDl'^l. . .Hin^, LXX. vypdoei Kipas xpi-orov airov.
fi. 35 *n''K'P ''iP/, LXX. ivdniov xpi-crdv (xpiorov) pov.
I Chron. xvi. 22.
Ps. cv. 1 5.
In the Prophets the word is used of Cyrus : (iii) the
Is. xlv I K'lbS in''K'»b> nin) laN ns, lxx, ovnas Xe'yei Ku'pioj d Prophets,
debs ra XP'-<^V /*<"^ Kvpiu.

I go THE FIRST EPISTLE OF ST JOHN.
In the second passage where it occurs it is doubtful whether ib is used
in a personal or national sense :
Hab. fii. 13 ^ri'^P'riN V^!'!?, LXX. roi) odoai TOVS xpttrrovs oov.
It occurs twice in a difficult passage of the Book of Daniel :
Dan. ix. 25 TJ3 n''E'0, Theod. xp'o-tos qyoipevos.
„ 26 n^typ n^l*, Theod. i^oXedpevoerai xpiopa.
Compare also :
Amos iv. 1 3 LXX. djra^yyeXXtav rdv xP'-'^rbv avrov.
Hebr. inB'-nD...Tiip.
. . ,, In the Psalms the Divine King who is the type of 'the Christ' is spoken
Hagio- of as 'the anointed of the Lord'; and there can be no doubt bhab it was
grapha, from bhe Psalms, and especially from Ps. fi., bhat the word passed into
common use in the special technical sense.
Ps. fi. 2 in'E'lp ?yi n'}n| 75?, LXX. Kard roO Kvpt'ov Kcu Kara rov
Xpiorov airov.
Ps. xvifi. 50 fyj? ilT'K'PPj LXX ra xptorm avrov rd Aavet'S.
Ps. XX. 6 in*E'Pj LXX. (eoaoev Kvpios) rbv xpiorbv airov.
Ps. xxvfii 8 N-in In'K'P niWE'; tiy», lxx. inepaoniorqs rdv oarq-
plav rov xpi-orov airov ioriv.
So Ps. Ixxxix. 38, 51, cxxxii 10, 17.
Compare Ps. Ixxxiv. 10 ?iri''typ, D'rON, LXX. d ^eds... rdv xptfrdv o-ou.
It occurs in the plural :
Ps. cv. 15, I Chron. xvi. 22 *D*?'P, LXX. ol xpiorol pov.
The full phrase is found :
Lam. iv. 20 nin* n''E'P, LXX. -xpiorbs Kvpios.
Compare Luke ii. 1 1.
It will be observed that in all these passages, with the exception of
those in Leviticus, 2 Sam, i. 21, Dan. ix. 25 f, the Anointed One is always
spoken of as the Anointed of the Lord or of God.
The use of The title xP'-'^'co' occurs in connexion with Kvptos Ecclus. xlvi 19
the term inepaprvparo 'evavn Kvplov Kal xp^orov.
books^"^ It occurs several times also in the Psalms of Solomon ;
Psalms of ^™- 3^ (there shaU be no unrighteousness, because) jrdvres dytoi
Solomon. ""'' ^aoiXevs airdv xp'-orbs Kvpios.
xvfii. 8 (happy are they who are) vjrd pd/3Sov jratSetas xP'o-rov Kv
piov ev (po^co deov avrov e'v ooipla nvevparos Kal SiKaioovvqs Kal
loxvos.
xviii 6 ... eis qpepav iiCXoyqs iv dvd^ei xptoTov avrov (rov deov).
Henoch. It is found in the Book of Henoch :
c. 48, 10... they have denied the Lord of Spirits and His Anointed.
c. 52, 4 AU these things which thou hast seen minister to the rule
of His Anointed that he may be strong and mighty upon the earth.
Targums. And it occurs twice in the Targum of Onkelos on the Pentateuch :
Gen. xlix. 10 Nnia'pD N*n .T^m Nn''C5'D *nin ny, until Messiah
come, whose is tlie kingdom.

THE FIRST EPISTLE OF ST JOHN, 191
Num. xxiv 17 ijNnb^D NH^E^P Ninn^l 3pl>*a Nd'?D Dlp'-ia, when
a king shall arise from Jacob, and a Christ from Israel shall
rule.
and commonly in the Targum of Jonathan. Comp. Buxtorf Lex. s. v.
It may be added that it is found also in 4 Esdras vii 28 £ my Son
Christ (comp. xii. 32).
And in the Apocalypse of Baruch : cc. xxiv, xxx, xxxix, xl, lxx, Ixxii.
From this general view of the use of the word it appears that the The use of
limited application of the title to the Divine King and Saviour of Israel *^® t^"^™
is, with the possible exception of the passage of Daniel, post-Biblical. And S' ^ ''^^T
it is likely that the combination of the ideas of a coming of the Lord to a result of
judgment and of the estabUshment of a Divine Kingdom in Daniel served the study
to concentrate attention on the scriptural language in regard to ' the °^ *^^^
Anointed of the Lord' (Luke ii. 26) which was seen to transcend any past ^^^^^'
application. Thus it could not but be felt that every one anointed to a
special function in the divine economy pointed to One greater in whom all
that he foreshadowed should find a final accomplishment. The offices of
king and priest and prophet were concentrated upon 'the Christ'; and
now one office and now the other became predominant according to the
tempers of men.
With regard to the usage of St John it may be observed that d xp'ords Use of the
is without question uniformly an appeUative ('the Christ,' 'the Anointed') t?^ ^-^
in the Gospel : i 20, 25, iv. 29, vfi. 26 f , 31, 41 f , x. 24, xi 27, xii 34, xx. " ° °-
31 (compare also the use of xpto-rds : i. 41, iv. 25, ix. 22). So it is also in
the first epistle : ii. 22, v. i. This large collection of examples seems to
decide that the same sense must be adopted in 2 John 9 ; Apoc. xx. 4, 6,
where otherwise the title might have seemed to be a proper name.

Additional Note on v. 6,
The Epistles of St John are permeated with the thoughts of the Person Eeferences
and work of Christ but direct references to the facts of the Gospel are t°*^e facts
singularly rare in them. In the third Epistle there is nothing in the Ian- Q.Qg„^ j^
guage which is distinctively Christian except the pregnant reference to 'the the
Name' (v. 7). The Baptism is not spoken of plainly; nor yet any one of the Epistles
crucial events of the Life of the Lord which were included in the earliest of St John.
Confessions of faith, the Birth of the Virgin Mary, the Crucifixion, the
Resurrection, the Ascension, the Session at the right hand of the Father,
the Coming to Judgment.
Bub though these facts are not expressly mentioned they are all implied,
and interpreted. Without them the arguments and language of St John
are uninteUigible. (i) The Birth of the Virgin Mary : iv. 2 Jesus Christ came in flesh.
(2) The Baptism : v. 6 This is He that came by water.

192

THE FIRST EPISTLE OF ST JOHN.

(3) The Passion : iii, 16 He laid down His life for us — v, 6 This is
He that came... by blood.
(4) The Resurrection, Ascension and Session at the right hand of
the Father : ii i we have an Advocate with the Fhther, Jesus Christ.
Comp. 2 John "j... confess that Jesus Christ cometh in flesh; i John i. 3,
(5) The coming to Judgment : ii. 28 that we may have boldness and
not be ashamed before Him at His presence ; iii 2 If He should be mani
fested we shall be lilce Him, for we shall see Him as He is. 2 John 7,
In addition to these allusions to articles of the Baptismal Creed the
first Epistle assumes a general knowledge of the Life and Teaching of
Christ : ii. 6 He that saith he abideth in Him ought himself also to walk
even as He walked; iii. i The world knoweth us not because it knew Him
not ; ii. 25 the promise which He promised; iii. 23 as He gave us com
mandment. Compare also i. i note.
The revelation of the purpose and issue of Christ's work is made -with
singular fulness :
iii 5 He was manifested to take away sins.
— 8 The Son of God was manifested that He might destroy the works
of the devil.
iv. 9 [God] hath sent His Son, His only Son, that we may live through
Him.
— 10 [God] sent His Son, as a propitiation for our sins. Comp. fi. 2.
— 14 The Father hath sent the Son as Saviour of the world.
V. 20 The Son of God is come and hath given us an understanding that
we may know Him that is true.
Comp. i. 7; V. 18.

Additional Note on v. 6 f.

The variations of the three chief Greek mss in the passage ovtos... pap
rvpovvres deserve to be studied in detail. Happily in this case the com
mon text follows in the main that of B.

B.
ourds ionv b iXddv
St' vSaros Kai alparos
'Irjoovs Xpiorbs'
OUK ev no voan povio
dXX' e'v r^ vSan
Kat e'v Tffl alpari
Kal rd jrvevpa...

on rpeis e
01 paprvpovvres.

N.
ourds e'crrtv d iXddv
Std vdaros Kal alparos
Kal nvevparos
'Iqoovs Xpiorbs'
oiK iv Ta vSari pbvov
aXX' cv r^ vSan
Kat Ta alpari
Kal TO jrvevpa,,,
on o I rpeis eio-iv
Ot paprvpovvres...

A.
ouros ((TTiv 6 €K8a>v
di^ vdaros kol aifiaros
Kal TTve-vfiaros
ItJO-OVS XjOiOTOff"
OVK iv TW vdaTi fiOVOP
aWa iv T^ v8ari
Kal iv TOO irvevfiari
Koi TO nvevfia.,,
OTl rpeis el<riv
ol fiapTVpOVVTCS,..

For rb TTMVfta the Latin Vulgate giyes Christus.

THE FIRST EPISTLE OF ST JOHN. 1 93

Additional Note on v. 7, 8.
The words which are interpolated in the common Greek text in this The inter-
passage (e'v ria ovpavm d narqp d Xdyos Kal to dyiov nvevpa' koI ovrot ot rpeis PolS'*ed
ev eloi. Kal rpeis eloiv ol paprvpovvres iv rq yq) offer an instructive illustra- ^ °^^'
tion of the formation and introduction of a gloss into the apostofic text
without any signs of bad faith. Happily the gloss was confined -within
narrow limits tiU the age of printing. If it had been known in the East in
the sixth or seventh century, it is not rash to suppose that it would have
found wide acceptance just as it did in the printed editions of the Greek
text, and the evidence would have been compficated though essentiaUy
unchanged. In this respect the history of the Vulgate reading is of singu
lar importance. The mass of later Latin copies which contain the inter
polation obviously add nothing to the evidence in favour of the authenti
city of the words, and do not even tend to shew that they formed part of
Jerome's text.
The state of the external evidence can be summed up very briefly.
The words are not found Summary
(i) In any independent Greek ms (more than 180 mss and 50 evidence.
lectionaries are quoted). Both the late mss which contain it have un
questionably been modified by the Latin Vulgate^
(2) In any independent Greek, writer. The very few Greek writers
who make use of the words derived their knowledge of them from the
Latin (not in Ir Cl.Al Orig Did Athan Bas Greg.Naz Cyr.Al).
(3) In any Latin Father earlier than Vigifius Tapsensis (not in Tert
Cypr Hil Ambr Hier Aug Leo i ').
(4) In any ancient version except the Latin ; and it was not found
(a) in the Old Latin in its early form (Terb Cypr Aug), or (b) in bhe Vul
gate as issued by Jerome (Codd. am fuld) or (c) as revised by Alcuin (Cod.
vcdlicell*)^. On the other hand the gloss is found from the sixth century in Latin
Fathers; and it is found also in two copies which give an old Latin text, in
some early copies of the Vulgate and in the great mass of the later copies
and in the Clementine text.
^ The Codex Bavianus which was ^ Compare Griesbach I. c. 13 fi.
formerly quoted as a ms authority ^ ijie -words are found in the Theo-
has been she-wn to be a copy made dulfian Eecension (Paris Bibl. Nat.
from printed texts, chiefly from the Lat. 9380) in the foUowing form : quia
Complutensian, which it foUows in tres sunt qui testimonium dant in
this passage. Comp. Griesbach, N. T. terra spiritus aqua et sanguis et tres
I, App. 4 f . The clause is also written unum sunt ; et tres sunt qui testimo-
on the margin of a Naples ms 173 uium diount in cselo pater et filius, et
'manu recenti, unius ut mihi vide- spiritus sanctus et hi tres unum sunt
tur ex bibliotheoarus, s»o. fine 17' (Prof. Wordsworth).
(Tisohdf.).
w. 13

194 THE FIRST EPISTLE OF ST JOHN,
It becomes of interest therefore to observe how the words originally
found a place in the Latin texts, and were carried from that source into
the Greek text, and into the printed editions of other versions.
The origin The words are not, as has been already stated, found in any early Latin
of the Father ; but a passage of Cyprian, which shews that he was not acquainted
Latin .^^Q^ ^.jjgjjj^ gjjg.^g g^^. jjjg gg^jj^g ^j^g jjQ^ natural it was to form a distinct
^ °^^" gloss on V. 7 according to their tenor : Dicit dominus : Ego et Pater
unum sumus; et iterum de Patre et Filio et Spiritu Sancto scriptum est;
et tres unum sunt (de Eccles. unit. c. 6; comp. aw;t. de rebapt. cc. 15, 19).
The force of this appfication of 'the spirit and the water and the blood'
with the false reading 'unum sunt' for 'in unum sunt' (els rb ev eloiv) is
made clear by a later reference to it in Facundus :...De Patre et Pifio et
Spiritu Sancto sic dicit : Tres sunt qui testimonium dant in terra,
spiritus, aqua et sanguis, et hi tres unum sunt ; in spiritu significans
Patrem, sicut Dominus muUeri Samaritanse... loquitur... in aqua vero Spiri
tum Sanctum significans sicut in eodem Bvangefio exponit(John vfi. 37)...
in sanguine vero Ffiium... Quod.. .Johannis apostoU testimonium beatus
Cyprianus...in epistola sive libro quem de Unitate scripsit de Patre
Filio et Spiritu Sancto dictum intelligit (Pro def. tr. Cap. i. 3). The same
mystical interpretation is found in Augustine (c. Maxim, ii. 22), and Buche-
rius (Instruc. i ad loc. Migne, Patr. Lat. 1. 810); and Augustine suppfies
the word ' Verbum,' whieh is required to complete the gloss : Deus itaque
summus et verus cum Verbo suo et Spiritu Sancto, quse tria unum sunt,
Deus unus et omnipotens (de Civ. v. 11).
The gloss The gloss which had thus become an established interpretation of St
inserted in jQjjjj'g ^ords is first quoted as part of the Epistle in a group of writings
connected with the name of Vigilius of Thapsus (c. 490). It was not un
natural that in the stress of the Arian persecution words which were held
to give the plain meaning of St John's words as they were read should find
their way from the margin into the text. But stfil the form is fluent :
[Johannes Evangelista] ad Parthos: Tres sunt, inquit, qui testimonium
perhibent in terra, aqua sanguis et caro, et tres in nobis sunt; et tres
sunt qui testimonium perhibent in ccbIo, Pater Verbum et Spiritus...
et hi {ii) tres unum sunt (c, Varim. 5). And again :. ..dicente Joanne Evange
lista in epistola sua: Tres sunt qui testimonium dicunt in coelo. Pater et
Verbum et Spiritus; et in Christo Jesu unum sunt, non tamen unus est,
quia non est in his una persona (de Trin i. p. 206 ; Migne, Patr. Lat. kfi.
243)- From this time the words seem to have maintained partially their
position in the text. They are quoted by Fulgentius (c. 550) as St John's
in the form : Tres sunt qui testimonium perhibent in coelo. Pater, Ver
bum et Spiritus; et tres unum sunt (Besp. c. Arian. p. 68, Migne, Patr.
Lat. Ixv. 224) ; though the same writer in another place (c. Fabian, fragm.)
speaks of the appfication of the clause et tres unum surd to 'the
Father, Son and Holy Spirit' as estabfished by argument, a process whoUy
unnecessary if the gloss had been admitted as part of the text.
On the other hand the language of Cassiodorus (c. 550) seems to me to
shew that he did not find the gloss in his text of St John, though he

THE FIRST EPISTLE OF ST JOHN.

195

accepted it as a true interpretation of the apostle's words. Cui rei [quia
Jesus est Christus], he writes, testificantur in terra tria mysteria, aqua
sanguis et spiritus, quae in passione Domini leguntur impleta; in cselo
autem Pater et Filius et Spiritus Sanctus ; et hi tres unus est Deus (Com
plex, in Epp. ad loc. Migne, Patr. Lat. lxx. pp. 1372 f.)^.
Not long afterwards the addition was expressly defended in ' a Prologue Expressly
to the seven canonical Epistles' issued under the name of Jerome, which affirmed]
seems to have been written with this express purpose : [In prima Johannis authentic
Epistola] ab infideUbus translatoribUs multum erratum esse a fidei veritate
comperimus, trium tantum vocabula, hoc est, aquae sanguinis et spiritus,
in ipsa sua editione ponentibus et Patris, Verbique ac Spiritus testimonium
omittentibiis ; in quo maxime et fides cathofica roboratur et Patris ac Filfi
ac Spiritus Sancti una divinitatis substantia comprobatur (Migne, Patrol.
Lat. xxix. 829 f.).
This Prologue is found in one of the earliest copies of the Vulgate
(Codex Fuldensis) written in 546, though the gloss itself is not found in
the text of the Epistle.
But the gloss is found in early mss both of the Old Latin and of the The
Vulgate, and in substantially the same form, so that it must have been earfiest
introduced into both from the same source. These are (a) (of the Old Latin) ™o^' ^j.
a Speculum (a classified series of Scriptural passages) m (ssec. vifi. or ix.) it.
and a Munich fragment q (cod. Fris. ssec. vi. or vfi.) ; (6) of the Vulgate,
the Spanish (Visigothic) mss Cod. Cav. (saec. ix.) and Cod. Toi (ssec. x.).
The whole passage appears in these authorities in the foUowing form :
Cod. Fris."^ Spec, (m), Codd. Cav. Toi.

quoniam tr
in terra
spiritus et aqua et sa

tificantur
in caelo
pater e

quoniam tres sunt qui
testimonium dicunt
in terra
spiritus aqua et san
guis ;
et hi tres unum sunt
in Christo Jesu,
Et tres sunt
qui testimonium dicunt
in caelo
Pater verbum et Spiri
tus
et hi tres unum sunt.

quia tres sunt qui
testimonium darit
in terra
spiritus et aqua et san
guis ;
et hi tres unum sunt
in Christo Jesu.
et (om Toi) tres sunt
qui testimonium dicunt
in caelo
pater verbum et spiri
tus
et hi tres unum sunt.

tres unum sunt.
Here, it wiU be observed, the testimony on earth is placed first, so that

1 The passage of Cassiodorus is weU
discussed by Bp Turton in his Vindi
cation of Porson, pp. 279 ff,
2 The MS is unfortunately mutilated.
About half of each fine is lost. The
lines of the ms so far as they are pre
served run thus :
quiaspsestueritas qmtr
in terra . spsetaquaetsa

tificanturincaelop tere
tresunumsunt gitestim
There is room in each line for about 21
more letters. It is not possible therefore
that the words et hi tres unum sunt in
Christo Jesu could have formed part of
the text. It is further to be noticed
that this MS reads spiritus in v. 6 for
Christus.
13—2

196

THE FIRST EPISTLE OF ST JOHN.

the heavenly testimony retains its position as an interpretative gloss 1. And
there is also a second similar though shorter gloss in Christo Jesu which
is even older than that which foUows ; for it is indicated in the Latin transla
tion of the Outlines of Clement of Alexandria: et hi tres unum sunt: in
salvatore quippe istse sunt virtutes salutiferse, et vita ipsa in ipso FUio
ejus existit (p. loii P.).
Modifiea- After a time the second gloss in Christo Jesu was omitted ; and the
tion of the two clauses were transposed ; so that the passage assumed the form which
was generaUy current in the fourteenth and fifteenth centuries, and was
finally pronounced authentic in the Sixtine and Clementine editions of the
Vulgate. The main forms in which the passage appears in the Latin texts
are given in the foUowing table :

text.

Cod. Cav.
quia tres sunt qui
testimonium dant
in terra,
spiritus et aqua et san
guis;
et hi tres unum sunt
in Christo Jesu.
et tres sunt qui
testimonium dicunt
in caelo,
pater verbum et spiri
tus ;
et hi tres unum sunt.

Cod. Vallicell.**
quoniam tres sunt qui
testimonium dant
in terra,
spiritus aqua et san
guis;
et tres unum sunt.
sicut tres sunt qui
testimonium dant
in caelo,
pater verbum et spiri
tus sanctus;
et tres unum sunt.

Common Text.
quoniam tres sunt qui
testimonium dant
in caelo,
pater verbum et spiri
tus sanctus;
et hi tres unum sunt.
et tres sunt qui
testimonium dant
in terra,
spiritus et aqua et san-

et hi tres unum sunt'.

The first
appearance of
the words
in Greek.

Here the history of the Latin interpolation ends : we have to notice
how it passed into the Greek text. It appears first in a Greek version of
the Acts of the Cotmcil of Lateran held in 1215, coeval with the Council
The Latin text is : Quemadmodum in canonica Johannis epistola legitur :
Quia tres sunt qui testimonium dant in coelo. Pater, Verbum et Spiritus
Sanctus ; et hi tres unum sunt. Statimque subjungitur: et tres sunt
qui testimonium dant in terra, spiritus aqua et sanguis; et tres unum
sunt, sicut in quibusdam codicibus legitur'. For this the corresponding
Greek, as far as it has been preserved, is: ov rpoVov e'v rq KavoviKrj rov
Itoavvov inioroXij avayiyaoKerai dn rpeis eiolv ol paprvpovvres iv oipavd, b

1 Another form of the reading pre
served in the St GaU ms : Quia tres
sunt qui testimonium dant spiritus et
aqua et sanguis, et tres unum sunt.
Sicut in cffilo tres sunt. Pater Verbum
et Spiritus, et tres unum sunt (Dobbin,
Codex Montfort. p. 45), points clearly
to the original gloss-form of the ad
dition. A Greek ms has notes iu v. 8
rovriari rd nvevpa ro dyiov Kai d jrarjjp
Kai aurds ^aurou and on ^v eliri : rovr-
ian pia Bebrqs, els Beds (Tischdf. ad
loc).

2 This last clause is omitted in many
late MSS. Some account of the Latin
MSS kno-wn up to his time is given by
Bp Turton, I. c. pp. 141 f. Gries
bach I.e. II calculates that the gloss is
omitted by 50 — 60 mss of the Vulgate.
In collections which he mentions it is
omitted by 18 mss out of an aggregate
of 234.
' This remark refers to the last
words et tres unum sunt which were
omitted by many late mss of the Vul
gate.

THE FIRST EPISTLE OF ST JOHN.

197

narqp, Xoyos Kal nvevpa dyiov' Kod rovroi (sic) 01 rpeis ev eloiv. evdvsrenpoo-
ndqoi ¦**¦* Kadds ev run KaSq^iv evploKerai.
The clause was quoted afterwards incompletely by Manuel Calecas (ssec,
xiv.), and perhaps by Jos. Bryennius (ssec. xv.), who both wrote under
Latin influence ; and at last it found a place in a Grseco-Latin ms of the
Epistie (Cod. Vat. Ottob. 162) of the fifteenth century, and in a Greek ms
of the sixteenth century (Cod. Montfort. DuU. 34, the Codex Britannicus
of Erasmus). The Greek text in both these mss has been adapted in other
places to the Latin Vulgate ; and in this passage both foUow a late Latin
text in omitting the els rb ev eloi after the earthly witness. The language
of both, especiaUy that of Cod. Montfort., shews decisively that the Greek
is a translation of the Latin \
The passage is thus given in the two mss :

Cod. Montf. (34).
on rpeis eiirtv
01 paprvpovvres
iv rd oipavd,
rrarqp Xdyos Kal nvevpa
dyiov'
Koi ovrot 01 rpets
ev eio-i"
Kai rpeis eloiv
ol paprvpovvres
ev rfj yji,
nvevpa vdap kcii atpa'
el rqv paprvplav. . .

Cod. Vat. Ottob. (162).
quia tres sunt on rpeis eloiv
qui testimonium dant
in caelo,
pater verbum et spiri
tus sanctus :
et hi tres
unum sunt
et tres sunt
qui testimonium dant
in terra,
spiritus aqua et san
guis
si testimonium.

01 paprvpovvres
djrd rov ovpavov,
narqp Xdyos Kat nvevpa
dyiov'
Kat ol Tpels
ets TO ev eloi'
Kal rpeis eloiv
ol paprvpovvres
inl rqs yqs,
TO nvevpa rb vScop Kat
rd atpa'
ei T17V paprvplav...

The Complutensian editors introduced another translation of the Vul- The intro-
gate similar to that in Cod. 162, into their text I Meanwhile Erasmus Auction of
had pubUshed his first edition giving the whole passage as he found it in iHto^the^
his Greek ms with the note : In Grseco codice tantum hoc reperio de testi- printed
monio tripUci on rpeis eloiv ol paprvpovvres rb nvevpa Kal rd vSiap Kai rd Greek
dipa; and on the clause et hi tres unum sunt, which he retained in his *®^*-
translation, he writes : Hi redundat : Neque est unum sed in unum, els
rd avrd. i. sive in idem. In his third edition, in fulfilment of a promise
which he had made to insert the clause if it could be shewn to exist in a
single Greek ms, he inserted the words on the authority of the God.
Montfort. retaining however the words koi ol rpeis els rb ev eloiv.
The words were afterwards brought into a more correct shape without
any manuscript authority; and at last the passage assumed the form which
is given in the texts of Stephanus in 1550 and Elzevir of 1633 ('text, rec.'),
and from them has assumed general currency.

^ It has been shewn by Dr Dobbin
that Cod. Montf. is ' a transcript with
arbitrary and fanciful variations' of
the MB in Lincoln CoUege, Oxford 39,
in which the gloss is not found {Codex
Montfortianus, p. 57).
^ The dird rov ovpavov in the Greek

text of Cod. 162 is very peeuUar. Is it
possible that inl has been misread
djrd, as was done in the corresponding
clause, and that the translator in
tended inl rov ovpavov to answer ex
actly to inl T-rjs yifs?

198 THE FIRST EPISTLE OF ST JOHN.
The chief foims in which the whole passage appears in early printed
texts are given in the foUowing table :
Brasm. Bd. 3, 1522.

Brasm. Bd. i, 15 16.

on rpeis eto-tv

on rpeis eioiv

01 paprvpovvres

01 paprvpovvres

* *

iv rd oipavd,

¦x- *

narqp Xdyos Kal
nvevpa dyiov'
* ¦*
Kal ovrot ol rpeis
¦* *
ev eloi.
¦* -If
Kal rpeis eloiv
¦* *
ol paprvpovvres
¦» ¦*¦
iv rq yq ^ ^
rd jrveupa Kal rb
vdap
nvevpa Kal vdap kcu
Kal TO alpa'
aipa'
Kal ol rpeis
Ktii oi rpeis
els rb ev eloiv.
eis rd ev eloiv.
el rqv paprvplav. . .
el rqv paprvplav...
Ed. Compl. 1514
(Cod
Erasm. Ed. 3, 1522.
Bav.).
on rpeis eioiv
on rpets eloiv
ol paprvpovvres
01 paprvpovvres
iv rm oipavd
iv Tffl oipavd
d narqp Kal b Xdyos Kai
narqp Xdyos Kal nvev
TO dyiov jrvei
ipa
pa dyiov
Kat ol rpeis
Kal ovrot 01 rpets
ets rb ev eloi.
ev eloi
Kal rpeis eloiv
Kal Tpels eiOiV
ol paprvpovvres
ol paprvpovvres
inl rqs yqs
iv rq yq ^ ^
rb jrvevpa koi rd
vSap
nvevpa Kal vSup Kai
Kat rb aipa^.
aipa
¦» *
Kat ot rpets
* ¦*
els rb ev eloiv.
ei rqv paprvplav...
el rqv paprvplav. . .
1 A note is added which seems to
shew that the editors found the fol
io-wing clause Kai — elo-lv in their Greek
MSS : Sanctus Thomas iu expositione
secundffi deeretalis de sermone Triui-
tate et Fide Catholiea traotans istum
passum contra Abbatem Joachim viz.
Tres sunt qui testimonium dant in ecelo,
pater verbum et spiritus sancttis, dicit
ad Utteram verba sequentia. Et ad
insinuandam unitatem trium per-
sonarum suhditur, et Mi tres unum
sunt. Quod quidem dicitur propter
essentiEe unitatem. Sed hoc Joachim
perverse trahere volens ad unitatem
charitatis et consensus inducebat oou-
sequentem auctoritatem. Nam sub-
Erasm. Bd. 4, 1527.
on Tpels eloiv
ol paprvpovvres
iv rd ovpavd,
( narqp, d Xoyos, KUt
rd jrvevpa ayiov'
Kal ovroi ol rpeis
ev eloi.
Kal rpeis eiolv
ol paprvpovvres
iv rq yfj, ^ ^
nvevpa Kal voap Kai
atpa'
Kal ol rpeis
els rb ev eloiv.
el rqv paprvplav...
Ed. Steph. 1550; Biz.
1633 (text. rec).
on rpeis eiaiv
ol paprvpovvres
iv rd oipavd
d narqp d Xdyos Kat to
dyiov nvevpa
Kal ovrot 01 rpeis
ev eloi.
Kal rpeis eiolv
ol paprvpovvres
iv rq -yfj ^ ^
TO nvevpa koi to voap
Kal rb aipa.
Kal ol rpeis
els to ev eioi.
el rqv paprvplav...
ditur ibidem: et tres sunt qui testi-
monium dant in terra S. spiritus aqua
et sanguis. Et in quibusdam Ubris
additur : et hii tres unum sunt. Sed
hoc in veris exemplaribus non ha-
betur : sed dicitur esse appositum ab
hsereticis Arrianis ad pervertendum
intellectum sanum auotoritatis prffl-
missse de unitate essentisB trium per-
sonarum. Hsec beatus Thomas ubi
supra. This is, as far as I have observed,
the only note of the kind in the New
Testament. The treatment of the pas
sage is whoUy exceptional; for else
where the Edition marks prominently
in the Greek text the absence of Latin
THE FIRST EPISTLE OF ST JOHN. 199
When the gloss had gained a place in the Greek text it naturally influ
enced the texts of other versions. Gutbir and Schaaf introduced vrith very
slight modifications a translation which had been made by Tremellius into
their printed texts of the Peshito i. It was introduced into editions of the
Armenian and Slavonic Versions ; and into the modern European versions.
The supposed dogmatic importance of the gloss has given a value to
the evidence in its favour out of aU proportion to its critical weight. The
MS authority, for example, for the spurious Epistle to the Laodicenes is
essentially the same. This also is supported by nfi, and by the La Cava and
Toledo MSS and by a multitude of later mss of the Vulgate. In the pre
ceding verise (v. 6) of the Epistle almost all Latin authorities read Christus
for Spiritus (rd nvevpa). A remarkable group of ancient authorities of the
same type including Cod. Toi. add to c. ii 17 quomodo Deus manet in
ceternum. In c. v. 20, m and Cod. Toi., with Hilary substantially, add
a clause very similar in character to the gloss on ». 8 ; and in the same
verse m Cod. Mmtf. with the Lat.vg. (Hfi Ambr Vigfi Fulg Leo) read
simus (apev).
It wfil also have been observed that the gloss itself sprang from a false
reading unum for in unum, a change due to an omission which was equally
easy in Greek (rpeis els) and in Latin.

Additional Note o-n v, 16.
The phrase 'sin unto death' is introduced as one which was famUiar to The
the readers of the Epistle and is evidently borrowed from current language, pbrase
And so in fact the distinction of 'sins unto death' and 'sins not unto death' ^^^j^i j^
is common among Rabbinic writers (Schoettgen ad loc.) and represents, it uge among
cannob be doubbed, an old traditional view. Jews.
I. In the first and simplest sense a ' sin unto death ' would be a sin A sin
requiring the punishment of natural death: comp. Num. xvifi. 22 dpapn'a P^J^^-
davarq(pbposl Death in such a case was final exclusion from the Divine ^eath.
Society. 2. It was a natural extension of this meaning when the phrase was A sm of
used for an offence which was reckoned by moral judgment to belong to *j®gg*™®
additions : e.g. Acts vfii. 37, ix. 5, 6, same effect.
X. 6, xiv, 7, XV. 41 ; I John fi, 23 ; 't ^ Origen identifies the two phrases :
John II ; and conversely the absence ^jri dpapr-fipao-i rois prj npbs Bavarov 17
of words found in the Greek text ijs dvbpaaev iv 'ApiBpols b vopos rois
from the Latin : e.g. Acts x. 21, 32, p-q Bavarrjcjibpoii (in Matt. T.xni. § 30).
XV 24- I Pet. ifi, 12, iv. 14; I John In another passage he treats the m-
.y ¦ ' fliction of death as the complete ex-
1 Gutbir's note is worth quoting: piation of the crime for which it is
Cum notum sit Arrianos neo ipsi Grseco inflicted : Absolvitur peccatum per pce-
Textui nee Versionibus OrientaUbus nam mortis, neo superest aUquid quod
hie pepercisse, exNotis TremeUfi hunc pro hoc oriimne judicii dies et poena
versum in aUis E. E, desideratum seterni ignis uiveniat (JTom. miev. xiv,
adscripsimus. Sohaaf's note is to the § 4).

2 GO

THE FIRST EPISTLE OF ST JOHN.

A sin
carryingexclusion
from the
Christian
society if
persisted
in.

Death the
tendencynot the ne
cessary
issue. The mode
of dealing
with such

In some
eases uttermostchastise ment ne
cessary.

the same class. So the exact words of St John are used Test. xii. Patr.
Issach. 7 OVK 'eyvav iv epol apaprlav npbs ddvarov. Comp. I Cor. V. 1 1.
3. If now the same line of thought is extended to the Christian Society,
it will appear that a sin which in its very nature excludes from feUowship
with Christians would be rightly spoken of as a ' sin unto death.' Such a
sin may be seen in hatred of the brethren (c. iii. 1 5), or in the selfishness
which excludes repentance, the condition of forgiveness (i 7), or in the
faithlessness which denies Christ, the One Advocate (v. 21 ; iv. 2), But in
each case the character of the sin is determined by the effect which it has
on the relation of the doer to God through Christ in the Divine Society.
We are not to think of specific acts, defined absolutely, but of acts as the
revelation of moral life.
^ 4. It must be noticed further that St John speaks of the sin as 'tend
ing to death' (jrpds ddvarov) and not as necessarily involving death. Death
is, so to speak, its natural consequence, if it continue, and not its inevitable
issue as a matter of fact. Its character is assumed to be unquestionable,
and its presence open and notorious.
5. The question then could not bub arise. How is such flagrant sin in a
brother — a fellow Christian — to be dealt with ? For it must be remember
ed that the words of the apostle are direcbed to those who are members of
the Christian Church, sharing in the privileges of the common life. The
answer foUows naturaUy from a -view of the normal eflScacy of Christian
intercession. The power of prayer avails for those who belong to the
Body (comp. John xiii. 10). But for those who are separated from the
Body for a time or not yet included in it the ordinary exercise of the
energy of spiritual sympathy has, so far as we are taught directly, no pro
mise of salutary influence. The use of common prayer in such cases is not
enjoined ; though it must be observed that it is not forbidden. St John
does not command intercession when the sin is seen, recognised by the
brother, in its fatal intensity ; but on the other hand he does not expressly
exclude it. Even if the tenour of his words may seem to dissuade such
prayer, it is because the offender lies without the Christian Body, excluded
from its life but yet not beyond the creative, vivifying power of God,
6. We can understand in somejdegree how such sins, either in men or in
nations, must be left to God. Chastisement and not forgiveness is the one
way to restoration \ The book of the prophet Jeremiah is a divine lesson
Thunder struck blow on blow, earth

1 The truth finds a noble expression
in Bro-sming's The Ring and the Book:
The Pope, 2ii6ff.
For the main criminal I see no hope
Except in such a suddenness of fate.
I stood at Naples once, a night so dark
I could have scarce conjectured there
was earth
Anywhere, sky or sea or wdrld at all :
But the night's black was burst through
by a blaze — •

groaned and bore.
Through her whole length of mountains
visible :
There lay the city thick and plain -with
spires,
And, like a ghost disshrouded, white
the sea.
So may the truth be flashed out by
one blow,
And Guido see, one instant, and be
saved.

THE FIRST EPISTLE OF ST JOHN. 20I
of the necessity of purification through death for a faithless people. And
the fortunes of Israel seem to illustrate the character of God's dealings
with men.
7. The patristic comments upon the passage offer an instructive Patristic
subject for study. comments.
Clement of Alexandria in discussing the different kinds of voluntary Clement
and wrong action {Strom, ii. 15, § 66) refers to the language of St John as °^ Alex-
shewing that he recognised differences in sin {(paiverai...Tds 8ia(popds rmv
dpapndv eKdiSdoKav), and quotes as illustrating the kind of distinction to
which he refers Ps. i. i, but he gives no classification of specific offences.
Tertullian naturally lays down a clear and definite interpretation: Tebtul-
' Who, he asks, can escape from the sin of rash anger... of breaking engage- "^¦
^ ments, of speaking falsely through shame or necessity... so that if there
' were no pardon for such acts, no one could be saved. Of these then there
' wiU be pardon through Christ, our Advocate with the Father. There are
'however offences of a different character, heavier and deadly, such as admit
'no pardon, murder, idolatry, fraud, denial [of Christ], blasphemy, and
' assuredly also adultery and fornication, and every other violation of the
¦' temple of God. For these Christ will no longer plead : these he who has
' been born of God vrill absolutely not commit, as he wUl not be a son of
* God, if he has committed them V
Origen speaks with wise reserve; after referring to i Cor. iii. 15, Matt. Origen.
xvi. 26, he continues, ' There are some sins which are to loss (ad damnum)...
'some to destruction (ad interitum)...What kind of sins however are sins
' to death, what not to death but to loss, cannot, I think, easily be deter-
' mined by any man ' (Hom. in Ex. x. § 3 '').
With this compare Guido's last words, Deo fuerit, non futurus Dei filius si
Abate — Cardinal — Christ — Maria — admiserit. The classification is in-
God — structive. In an earlier chapter (c. 2)
Fompilia, wiU you let them murder he divides sins into ' remissible ' aud
me? 'irremissible': the former are fit sub-
1 De pudic. ig, Cui enim non ac- jects of intercession, the latter not,
¦cedit aut irasci inique et ultra sofis and he concludes : Secundum hanc
occasum, aut et manum immittere, differentiam delictorum poeuitentise
aut facile maledicere, aut temere ju- quoque conditio discriminatur. AHa
rare, aut fidem pacti destruere, aut erit qute veniam consequi possit, in
verecundia aut necessitate mentiri; delicto scUioet remissibili; aha qua3
in negotiis, in offiofis, in quEestu, in consequi nullo modo possit, in delicto
victu, in visu, in auditu, quanta scilicet irremissibUi.
¦ tentamnr ; ut si nuUa sit venia isto- " Comp. in Joh. Tom. 11. (iv. p. 62
rum nemini salus competeret. Horum E.). In Hom. in Lev. iv. § 5 Origen
¦ergo erit venia per exoratorem patris compares -with i John v. 16 the words
Christum. Sunt autem et contraria in i Sam. ii. 25 ; and in the treatise
istis, ut graviora et exitiosa, quse ve- On Prayer (§ 28) he follows out the
niam non capiant, homieidium, idolo- comparison, implying that sins of
latria, fraus, negatio, blasphemia, uti- idolatry, adultery aud fornication are
que et moechia et fornicatio.... Horum not to be remitted by the prayer and
ultra exorator non erit Christus. Hac offerings of the Church.
non admittet omnino qui natus ex

202

THE FIRST EPISTLE OF ST JOHN.

HiLABY.

Ambrose.

Jebome.

Atraus-TINE.

Hilary brings out an important aspect of the truth. 'There is,' he
says, 'a fimit to mercy {m-isericordioe), and justice must be used in shewing
'pity. We can feel sorrow for those whose crimes are great, but there is
' no room for mercy. For mercy turns to ask pardon of God for that which
' is done ; but to give pardon to wrong deeds is not to shew mercy but not
' to observe justice in mercy. This consideration the apostle John observed
'most carefully saying: Si quis scit fratrem suum delinquere sed non ad
' mortem, petal et dabit illi Deus vitam. Est enim peccatum ad mortem
'sed non pro eo dico' {in cxl. Psalm. § 8).
Ambrose regards the direction of St John as applying to the general
action of the Church but not as excluding absolutely aU intercession. ' He
' did not speak to a Moses (Ex. xxxii 31 f ) or a Jeremiah (Jer. xiv. 11 ; vii
'16; Baruch iii if; v. i), but to the people, who required to employ
' another to pray for their own sins ; for whom it is enough if they pray
' God for lighter faults, and think that the pardon of graver must be re-
' served for the prayers of the just' {de pcenit. i. 10).
Jerome combines the language of i Sam. ii. 25 with that of St John,
when he is insisting on the different degrees of the heinousness of sins.
' Qui scit fratrem suum peccare peccatum non ad mortem, petat, et dabit
' ei vitam, peccanti non ad mortem. Qui vero peccaverit ad mortem quis
' orahit pro eo?' ' You see,' he continues, ' that if we pray for smaller sins we
'obtain pardon; if for greater, the obtaining pardon is diflicult; and that
' there is a great interval between some sins and others ' {adv. Jovin. ii. § 30).
The interpretation of Augustine is of great interest. His commentary
on the verse of St John's Epistle is not preserved, but in his treatise on the
Sermon on the Mount (c, a. d. 393) he treats of the passage, and says :
Aperte ostendit esse quosdam fratres pro quibus orare non nobis prsecipi-
tur, cum Dominus etiam pro peccatoribus nostris orare jubeat... Peccatum
ergo fratris ad mortem puto esse cum post agnitionem Dei per gratiam
Domini nostri Jesu Christi quisque oppugnat fraternitatem ut adversus
ipsam gratiam qua reconciUatus est Deo invidentiae facibus agitatur (de
Serm. Dom. i. 22, 73)^. In reviewing this passage afterwards in his Betrac-
tationes (c. a. d. 426 — 7) he writes : Quod quidem non confirmavi, quoniam
hoc putare me dixi : sed tamen addendum fuit, si in hac tam scelerata
mentisperversitateflnierit hanc vitam; quoniam de quocunque pessimo in
hac vita constitute non est utique desperandum, nee pro iUo imprudenter
oratur de quo non desperatur (Betract. i 19, 7).
He developes this idea of deliberate persistence in evil in treating of
the sin against the Holy Spirit :
Hoc [peccatum in Spiritum Sanctum] est duritia cordis usque ad finem
huius vitse qua homo recusat in unitate corporis Christi, quod viviflcat
Spiritus Sanctus, remissionem accipere peceatorum... Huic ergo dono
¦"^ Bede silently quotes this interpre- quia scilicet peccatum quod in hac vita
tation in his Commentary ; and after- non corrigitur ejus venia frustra post
wards a singular alternative: Potest mortem postulatur. But he prefers
etiam peccatum usque ad mortem ac- Augustine's view,
oipi, pro quo rogare quempiam vetat.

THE FIRST EPISTLE OF ST JOHN. 203
gratise Dei quicunque restiterit et repugnaverit vel quoque modo fuerit ab
eo alienus usque in flnem vitse non remittetur ei neque in hoc sseculo
neque in futuro; hoc scUicet tam grande peccatum ut eo teneantur cuncta
peccata quod non probatur ab aliquo esse commissum nisi cum de corpore
exierit (Epist. clxxx. v (1), xi. § 49). No one can be pronounced gufity of it
while Ufe still continues: Hsec blasphemia Spiritus, cui nunquam est uUa
remissio,... non potest in quoquam, ut diximus, dum in hac adhuc vita est
deprehendi (Serm. Ixxi. 3, 21),
The fatal consequences of the sin are, he points out, involved in its
essential character:
Ille peccat in Spiritum Sanctum qui, desperans vel irridens atque con-
temnens prsedicationem gratise per quam peccata diluuntur et pacis per
quam reconciUamur Deo, detrectat agere poenitentiam de peccatis suis et
in eorum impia atque mortifera quadam suavitate perdurandum sibi esse
decernit et in finem usque perdurat (in Ep. ad Bom. § 14; comp. § 22).
Quisquis igitur reus fuerit impoenitentise contra Spiritum in quo unitas
et societas communionis congregatur Ecclesise nunquam iUi remittetur;
quia hoc sibi clausit ubi remittitur., .(/Sferwio Ixxi 21, 34).
For chastisement is the way to restoration: Plane si in tantas ieris
iniquitates ut repellas a te virgam verberantis, si repellas manum flagellantis
et de disciplina Dei indigneris et fugias a Patre csedente et nolis eum
Patrem pati quia non parcit peccanti, tu te alienasti ab hsereditate, ipse te
non abjecit ; nam si maneres flagellatus non remaneres exhsereditatus (in
Psalm. Ixxxvifi. Serm. ii. § 3).
Chrysostom, like several earlier writers, connects the passage in St Chktso-
John with the words of Eli (i Sam. ii, 25), and flnds the description of the ^^°'"'
sin in Ps. xlix, i8ff. The fatal consequences which it brings are due to
the accompanying wilful impenitence. ' How,' he adds, 'can (God) forgive
' one who does not allow that he has sinned, and does not repent ? For
' when we ask medicine from the physician we shew him the wound' (in
Ps. xlix. § 7).
In a letter attributed to Gelasius the issue of the sin in death is Gelasius.
made to fie wholly in impenitence. He has spoken of the sin of here
tics against the Holy Spirit which was incapable of forgiveness as long as
they persisted in it ; and then he goes on : 'As the passage of the apostle
' John runs in like sense : Est peccatum ad mortem, non dico ut oretur
'pro eo ; et est peccatum non ad mortem, dico ut oretur pro eo. There is
' a sin unto death when men abide in the same sin : there is a sin not
'unto death when men abandon the same sin. There is no sin for the
'remission of which the Church does not pray, or which it cannot absolve
'when men cease from it in virtue of the power given to it from God'...
(Cod. Can. Eccles. xlvfi. § 5 ; Migne, Patrol. Lat. Ivi p. 622).
(BcUMENius, in the same spirit, when commenting upon the passage (Eoume-
sees the ground of the aposUe's instruction in the absence of aU signs of Nins.
repentance in him ' who sins a sin unto death.' The brother is not to pray
for such an one, he says, ' for he wiU not be heard, because he asks amiss.

204

THE FIRST EPISTLE OF ST JOHN.

Distinction of
' venial '
and
'mortal'Bins.

'speaking for one who shews no intention of return (jrepi rod p,qdepiav
' inideiKvvpevov iniorpo(pqv). For this sin is alone unto death that has no
' regard to repentance (ij pq npbs perdvoiav a<popdoa), from which Judas
'suffered and was brought under the eternal death' (ad loc)\
8. The language of St John gave occasion to the current distinction of
sins as 'mortal' and 'venial.' In Augustine this distinction occurs fre
quently under the contrast of ' crimina ' (in Joh. xii. 9 crimen est peccatum
gravi accusatione et damnatione dignissimum) and ' peccata' : c. duas Epp.
Pel. i § 28 ; in Ps. cxviii. 3, 2 ; de perfec. Just. Hom. ix. 20 ; Enchirid.
c. Ixiv. So he writes : Non peccata sola sunt iUa quse crimina nominantur,
adulteria, fornicationes, sacrilegia, furta, rapiiisB, falsa testimonia : non ipsa
sola peccata sunt. Attendere aliquid quod non debebas peccatum est;
audire aliquid libenter quod audiendum non fuit peccatum est ; cogitare
aliquid quod non fuit cogitandum peccatum est (Serm. cclxxi. 9, 9),
The later technical distinction is well summed up by Richard of St Victor
who discussed the difference in a brief tract : Mortale peccatum, quantum
mihi -videtur, triplici recte ratione distinguitur. Mortale est quod a quovis
non potest committi sine grandi corruptione sm. Item mortale est quod
non potest committi sine gravi Isesione proximi Mortale nihUominus quod
non potest committi sine magno contemptu Dei. Cetera vero omnia -videntur
mihi venialia (Migne, Patrol. Lat. 196, p. 1193).

Additional Note (i) on v. 20.

The
Fatherthe source
of Ufe.

The idea of ' Life ' in St John has been already touched upon in the
note on i I ; but it requires to be discussed somewhat more in detail. For
the characteristic message which St John gives is of a life through which
fellowship with man and God — the end of human existence — is perfectly
realised. i The Source of Life.
Of the Father alone it is said that He 'hath life in Himself as the
absolute flnal source of all fife. This is the last limit of thought : John v.
26 d jrariyp exei ^aqv iv eavra, the Father hath life in Himself (comp.
I Tim. vi 16).
At the same time it is made known that the Father communicated to
the Son the absolute possession of life : in this is expressed the idea of
Sonship. The Son 'hath fife in Himself,' but not as the flnal source of
life. John V. 26 aonep o narqp exei ftaijv e'v eavrd, ovras Kal rd vld edaKev
^aqv exeiv ev eavrd, as the Father hath life in Himself, even so gave
He to the Son also to have life in Himself. Compare John vi. 57 ftS Std
1 In the Council of Troyes a. d. 879 is said, est perseverantia in peccato
it was forbidden to mention the names usque ad mortem (Cone. Trie. 11. § 3).
of those who had died under excom- This -widespread interpretation came
munication on the ground of this pas- from the ambiguity of the Latin prepo-
sage. Peccatum enim ad mortem, it sition. See Bede above.

THE FIRST EPISTLE OF ST JOHN. 205
rdv irarepa, and Apoc. i. 17. But men have not 'life in themselves,' either
originally or by divine gift. Their life is a life of necessary, continuous,
essential dependence (e'v Xpto-rw 'in Christ,' according to St Paul's phrase).
This must remain so to the end. Even when they participate in the virtue
of Christ's humanity, they have life through Him and not in themselves :
John -vi. 57 (d rpdyav), xiv. 19.
n. The Nature of Life.
Three terms are used by St John to describe 'life '-under different Terms for
aspects: . 'fife' aud
(i) >? fai? (the life), 'life which is truly Ufe': c. fii. 14 note. St John."'
(2) ^aq aldvios 'eternal life' (not in Apoc.) : c. i 2 note.
For the shade of difference between (aq and (aq aldvios see John fii 36
(i John iii. 14 f ; John v. 24).
(3) -q aldvios (arj (John xvi 3 J comp. Acts xiii 46; i Tim. vi 12);
q (aq q aldvios (i John i 2, ii. 25), 'the eternal life' : c. i 2 note.
In connexion with those terms the foUowing verbal phrases must also
be noticed :
(i) (qv to hve: John v. 25, vi. 57, xi 25, xiv. 19; i John iv. 9 (Apoc.
XX. s). Comp. I Pet. iv, 6; i Thess. v. lo; 2 Cor. xfii. 4; Rom. vifi. 13;
Hebr. xii 9.
(2) (fjv els rbv aldva 'to live for ever': John vi. 51, 58. Comp. Apoc.
iv, 9, 10, XV. 7 d (dv els roils aldvas rdv aldvav (peculiar to St John ill N. T.).
(3) exeiv (aqv, 'to have fife': John x. 10, xx. 31; i John v. 12 {rqv (.)
(peculiar to St John in N. T.).
(4) e^etv (aqv aldviov, 'to have eternal fife': John fii. 15 f, 36, v. 24,
vi. 40, 47, 54; I John v. 13 (iu. 15). Comp. Matt. xix. 16.
In considering these phrases it is necessary to premise that in spiritual Eternal
things we must guard against all conclusions which rest upon the notions of essentiaUy
succession and duration. ' Eternal Ufe ' is that which St Paul speaks of as f^ol^des
q ovras (arj, 'the fife which is life indeed' (i Tim. vi. 19), and 7; (aq rov
deov, 'the Ufe of God' (Eph. iv. 18). It is not an endless duration of being
in time, but being of which time is not a measure. We have indeed no
powers to grasp the idea except through forms and images of sense. These
must be used ; but we must not transfer them as realities to another order.
Life for a finite creature is union with God (comp. Col. i. 16, 17 e'v avrd Life fies
iKTiodq rd ndvra... rd ndvra iv aird ovveorqKev ; Acts Xvii 28 e'v avrd (dpev). J^, "?'
Such imion is for a rational being involved in a real and progressive know- j^ J.^;° '
ledge of God in Christ. For spiritual knowledge is not external but fellowship
sympathetic ; and necessarily carries with it growing conformity to God. vrith, God,
Hence 'the eternal Ufe,' which Christ is and gave, is described as lying in the
continuous effort to gain a fiiUer knowledge of God and Christ (John xvfi. 3
'iva yivdoKaoiv) ; or, as the apostle writes out the Lord's words more fuUy:
' the Son of God hath come and hath given us understanding that we may
' know (Iva yivdoKapev) Him that is true ; and we are in Him that is true,
' in His Son Jesus Christ' (i John v. 30). So it is that Christ's words are
'words of Ufe' (John vi 68; comp. vi. 63; vifi. 51, xii 50; James i 18;

206

THE FIRST EPISTLE OF ST JOHN,

Universal
life.

Individual
life.

The two
lives one.

Christ is
the Life
in Crea
tion and
in the
New Crea
tion.

The life
of the
believer

Acts V. 20 is different). Real knowledge rests on fellowship and issues in
fellowship. Under this aspect all being is a revelation of Ufe to man (John i 4),
which may become inteUigible to him. The thought is one which is
especiaUy needed in an age of scientific analysis. We are tempted on aU
sides to substitute the mechanism, or the part, for the whole : the physical
conditions or accompaniments for the vital force. The life is not in us only
but in the world.
Under another aspect it can be said that the Gospel is 'the revelation
of life,' and that in the Incarnation 'the life was made manifest.' By
the personal coming of the Word in flesh the worth of individual life is
shewn. He who 'fives' is conscious of power and oflBce, and so far as he
lives uses his power and fulfils his oflSce.
This view of Ufe corresponds with and completes the former. All power
is finally the gift of God : all office is for the accomplishment of His wiU.
Life therefore is the use of the gifts of God according to the wiU of God.
Or, to combine both notions, we are brought back to the original idea : life
is fellowship with God, which includes fellowship with man, and this
feUowship is realised in Christ.
iii. Christ the Life.
Christ is 'the fife' and that both in regard to the individual (John xi. 25
iyd elpi q dvdoraois Kai rj (aq I am the Besurrection and the Life) and in
regard to the whole sum of being (John xiv. 6 e'ym eifit q dSds koi q dXqdeta
Kal q (aq, I am the Way and the Truth and the Life). Even before His
Coming in flesh, the Creation which he sustained by His presence was a
divine revelation (John i 4); and by His Coming 'the life was manifested'
and men recognised it (i John i 2).
He came that men may have fife and the fulness of aU that life needs
(John X. 10 (aqv, nepiooov exeiv). The life which He gives is not and
cannot be separated from Himself Therefore, as things are. His Coming
was crowned by His Passion and Exaltation (John fii. 15), whereby His
Life was made available for others through Death (John xii. 32 (24) ).
His offer of Life is universal (John vi 5 1 d apros dv iyd Sdoa q odp^ pov
iorlv vnep r^s rod Koopov (aqs, the bread which I will give is my flesh for
the life of the world). And the offer is made of the pure love of God (John
ifi. i6j I John iv. 10). The new creation is a work of spontaneous divine
love even as the first creation, while it answered, necessarily answered, to
the fulfilment of the divine idea (John i. 1 7 iyivero).
In one sense the gift of life is made and complete (i John v. 11 (. al.
eSfflKev qplv) ; but under another aspect it is stfil offered, promised, given
(John X. 28 SlSapi airols (¦ al. ; xvii 2 tva...Sa>o-et (. al. ; I John ii 25 e'jray-
yeXi'a). The spiritually sick, if fiving in one sense, require 'life' (i John v.
16 Sdoei aird (aqv, rols dpaprdvovoiv pq npbs ddvarov : COmp. John iv. 50).
Comp. § V.
iv. ¦ The Life of the Believer.
The universal gift of life offered by Christ has to be personally appropri
ated (John vi. 35, 50 f , 58). In this process it comes through Christ, as the
agent (i John iv. 9 iva (rjoapev St' airov, Y. per eum: comp. John v. 40) ;

THB FIRST EPISTLE OF ST JOHN. 207
and it comes for the sake of Christ, as the ground of quickening (John vi. 57 is the
(rjoei 81 ipe, Y. propter me), because He is what He is (i John ii 12). possession
In other words the life of the believer follows from the Ufe of Christ °l *^on'^
(John xiv, 19 on iyd (d Kal vpels (qoeode, where the future is used in ™^
regard to the completer fulness of Christ's working; eomp. 2 Cor. iv. lof ;
Col. ifi. 4; Eph. ii. 5), and is realised in (that is, by union with) Him'
(John ifi. 15 ; I John v 11 : comp. Rom. vi 23; 2 Tim. i i), as He has
been made known (John xx. 31 (. ix- iv rm dvbpan airov). For the Ufe is
in the Living Son (i John v. n) and not in the letter of the Law (John v.
39) ; so that the possession of the Son is the possession of life (i John v. 12,
comp. Rom. v. 10 KarqXXdyqpev...did rov davdrov... oadqobpeda iv Tq (aq
airov). And he who is one with Christ is one with God (John xvii 21 Iva
iv qplv aa-iv. comp. I John ii 24 f; John vi 56 f).
For the beUever the transition from death to life has been made In the
(John V. 24 ; I John iii. 14 pera^e^qKapev iK TOV davdrov els ri)v (aqv : reaUsation
comp. I John v. 12). But the consequences of the transition are reaUsed, °^ ^^
as the transition itself is conditioned, by the activity of faith (John ifi. 16, 36, ^^"gg
vi. 47, XX. 31; I John v. 13 [d jrto-redcov, ol morevovres]; John vi. 40 d with God
deapdv Kal morevav)\ So man in a true sense works with God; and in by faith.
John i. 12 the human and divine elements in the beginning, the growth
and the issue of Ufe are set side by side in a striking parallelism (e'yev-
vqdqoav, i^ovolav, reKva — eXa^ov, niorevovoiv, yeveodai). By this energy of
faith the believer finds union with Christ's humanity (John vi 51, 54, 58:
comp. vi. 35, 56, 58, X. 10).
V. Life present and future.
The life which lies in fellowship with God in Christ is, as has been Eternal
seen already, spoken of as 'eternal' life in order to distinguish it from the Ufe,
life of sense and time under which true human existence is veUed at
present. Such a life of phenomena may be ' death' (i John iii 14 : comp.
V. 16). But 'eternal life' is beyond the limitations of time: it belongs to
the being of God (i John i 2 qv npbs rbv narepa), and finds its con
summation in the transforming vision of the Son seen as He is (i John iii. 2 ;
John xiv. 23, 2 f ). For us now therefore it is spoken of as both present
and future.
I. The 'life eternal' is essentially present, so far as it is the potential present
fulfilment of the idea of humanity (John iii 36, v. 24, vi. 47, 54, xx. 31 ; ^^^
I John V. 12) ; and the possession of life may become a matter of actual
knowledge (i John v. 13 : comp. i John iii. 15).
This thought of the present reality of ' eternal life ' is characteristic of
St John, and in its full development is peculiar to him (but comp. Gal. ii 20).
2. At the same time the fife is regarded as future in its complete future.
reaUsation, so far as it is the fulfilment of Messianic promises (John iv. 14, 36,
1 In aU these places the force of the Acts iv. 32, xi. 21, xix. 2 ; 2 Thess.
present participle is conspicuous. St i. 10, ii. 12 ; Eph. i. 13 ; Hebr. iv. 3 ;
John uses the aor. partic. once only : Jude 5 ; and again -with the perfect :
John XX. 29. The force of the present Acts xv. 5, xvi. 34; [xviii. 27, xix.
can be seen by contrast with the aorist: 18 ;] xxi. 20, 25 ; Tit. iii. 8.
[Mark] xvi. 16 f. ; Luke i 45, viu. 12 ;

2o8 THE FIRST EPISTLE OF ST JOHN.
vi. 27, xfi. 25, V. 25, vi. 57, xi. 25, xiv. 19, vi 54 : compare i John ii 25,
Hi. 2 ; and also Mark x. 30 ; Gal. vi 8).
Hence it is inteUigible how 'eternal Ufe is spoken of as 'the com
mandment' of the Father (John xfi. 50); and again as the progressive
knowledge of the Father in the Son (i John v. 20). For the command
ment of God is represented to us in the work of Christ ; and to embrace
this in faithful obedience is to 'have life in His name' (John xx. 31), on
which we believe (i John v. 13) with grovring intelUgence.
If now we endeavour to bring together the different traits of 'the
eternal life' we see that it is a fife which with all its fulness and aU its
potencies is now : a life which extends beyond the limits of the individual,
and preserves, completes, crowns indi-viduality by placing the part in con
nexion vrith the whole : a life which satisfies whfie it quickens aspiration :
a life which is seen, as we regard it patiently, to be capable of conquering,
reconciling, uniting the rebellious, discordant, broken elements of being on
which we look and which we bear about with us : a life which gives unity
to the constituent parts and to the complex whole, which brings together
heaven and earth, which offers the sum of existence in one thought. As
we reach forth to grasp it, the revelation of God is seen to have been
unfolded in its parbs in Creation; and the parts are seen to have been
brought together again by the Incarnation.

Additional Note (2) on v. 20.
' The true When St John speaks of God as ' He that is true' (d dXqdivbs), He who
God an- alone (John xvii. 3 d pbvos dXqdivbs debs) and absolutely fulfils the idea
the words '^^ ^^ which man is constituted to form, and then in significant and
'God is mysterious words identifies imion with ' Him that is true,' with union 'vrith
love.' His Son Jesus Christ,' he explains in the terms of historical revelation that
which is involved in the statement ' God is love.' He indicates in what
way the 'personality' of God is to be held and guarded from false con-
' Person- elusions. St John, as all the biblical writers, everywhere uses language of
aUty' as God which assigns to Him 'action' and 'wilL' But, as far as our human
apphedto observation reaches, 'will' impUes resistance, and 'action' implies suc
cession. Such limitations can find no place in the idea of God. The con
ception of 'personality' which we can form therefore expresses only a
fragment of the truth, that side of it which assures us of the possibility of
approach to God on our part as to One Who loves and may be loved.
Love in- Bub we cannot rest here. When we endeavour to think of God Himself
yolves a ¦we are necessarily led to inquire whether Scripture does not help us to
soTiBi'ft^' "^® *° ^ thought in which we can see represented from the divine side
that which is in the Divine Being the analogue of sole-personafity in a finite
being. This thought we find in the words ' God is love.' The phrase, as we
have seen, describes the essence and not an attribute of God. It presents
to us, as far as we can apprehend the truth, something of God in Himself
It must hold good of God in His innermost Being, if we may so speak,
apart from creation. Now love involves a subject and an object, and that

sonaUty.'

THE FIRST EPISTLE OF ST JOHN. 209
which unites both. We are taught then to conceive of God as having in
Himself the perfect object of love and the perfect response of love, com
pletely self-sufiicing and self-complete. We thus gain, however imperfect
language may be, the idea of a tri-personality iri an Infinite Being as cor
relative to a sole-personality in a finite being. In the Unity Of Him Who
is One we acknowledge the Father, the Son and the Holy Spirit, in the-
interaction of Whom we can see love fulfilled.
The language in John i i, where we have opened a unique view of the This fact
Divine Being without any regard to a revelation to man, indicates the indicated
same thought. The relation of 'the Word' to 'God' is described as a™ ^^?
relation of active love : d Xdyos qv npbs rbv debv, the personal energy of ^ords of
the Word was directed towards, and (so to speak) regulated by ' God,' the Gos-
while the Word Himself 'was God.' In the Epistle the thought is pre- pel, and
sented differently. There it is 'the Life' and not 'the Word' which is °^^^j^
spoken of The conception of ' the Life ' is wider in its range than that of
'the Word,' though it is through 'the Word' that 'the Life' is revealed.
This Ufe is ' the life eternal.' It is not of this temporal order though it is
made known in it, under its limitations. It is a life which essentially finds
its original in the Godhead : qp npbs rbv narepa, it was realised in the
intercommunion of the Divine Persons, when time was not. Thus we have
in this twofold revelation of an activity of 'the Word' towards 'God,' of a
fulfilment of ' Life ' towards ' the Father,' beyond time, such a vision as we
can look upon of the fulness of the Being of God in Himself And when
' the Word ' and ' the Life ' are brought within the sphere of human
existence, this action is characteristically described: 'the Life was mani
fested' : 'the Word became flesh.'
Nothing is said in either passage directly of the Holy Spirit. But His
action is involved in the phrase qv npbs in such a connexion. He is, so to
seek a definite expression for the idea, the Mediating Power through Whom
the love that goes forth is perfectly united with the love that answers.
He gives unity to the Life, which we can only conceive of in fragments.
It wiU be evident that this -view of the nature of God prepares the way This tri-
for revelation. The Word, Who is God (^eds and not d debs as in SabelUan P,®™'^'
teaching), has a personal Being and can make the Father known (i John ii. they^"^
22 ff.). The Spirit, Who is God, has a personal Being, and can make the for reve-
Son known (John xiv. 26, xvi 14). At the same time, while this fulness of lation,
Ufe fulfilled in God Himself is disclosed to us, the divine unity is main
tained as essential and not numerical. The Word and the Spirit are both
spoken of hi personal relations to 'God' (John i i ; 32 f-)- That is when
the Persons in the Godhead are recognised, the unity of God is simul
taneously affirmed.
Such glimpses are opened to us of the absolute tri-personality of God as Elsewhere
preparatory to the account of the historical Gospel by St John, but else- St John
where, like the other apostolic writers, he deals vrith the Trinity revealed ff^g^"^
in the work of Redemption (the ' Economic Trinity'). The Father is spoken ^g^^jg
of in His relation to the Incarnate Son, and through Him to men. The Truuty,'
Son is spoken of as manifested to men through the Incarnation in the
union of the two natures (yet comp. John v 26). The Holy Spirit is spoken
of as 'proceeding' on His Mission to the Church (John xv. 26 note), sent
w. 14

2IO THE FIRST EPISTLE OF ST JOHN.
by the Father and by the Son ; and taking of that which is the Son's to
declare bo men (John xiv. 26, xv. 26, xvi. 14 ; i John ii 20 f , 27). The
truths are stated side by side in connexion vrith our creation, redemption,
sanctification ; and we are enabled to see that they answer in some way,
which we have no power to determine adequately, to the very Being of
God as He is in Himself
Two errors The maintenance of the supreme Sovereignty of One God (povapxid) in
*° ^P, , . this tri-personality has to be guarded against a twofold tendency to error :
Aii n and (') towards a distinctness in essence between God and Christ (the Father
SabeUian. and the Son) ; and (2) towards a confusion of the Persons of the Father
and the Son and the Spirit The first error found its typical expression
in Arianism : the second in SabeUianism. The first has affinities with
Polytheism by introducing the idea of a subordinate Divinity. The second
has affinities vrith Pantheism, as seeing in things transitory manifestations
of the Person of God. Both rest upon a false Neo-Judaic conception of
Monotheism. The authority of St John has been brought forward in support of each
of these views : for the first John xiv. 28 (see nobe, and compare Athanas.
de Syn. § 28) ; and for the second John x. 30 (see note, and compare
The TertuU. adv. Prax. cc. xx. xxii). It must however be noticed that the
dualism of great Greek Fathers understood the first passage of the Personal Subor-
d' t" dination of the Son as Son to the Father in the one equal and absolute
of the Son Godhead. And this view, which has been obscured in the West by the
in Person teaching of Augustine, is of the highest importance ; for ib leads to the
not in apprehension of the fitness of the mediatorial and consummative work of
essence. ^^^ ^^^ rpj^g assumption of humanity and the laying aside of the divine
conditions of existence by the Son are everywhere spoken of by St John as
voluntary acts. They correspond therefore to the Being of the Son as
Son, for we cannot conceive of the Father or of the Spirit as Incarnate,
In other words the unchanged and unchangeable 'I' of the Word, the Son,
includes either the potentiality or the fact of the Incarnation, the union
with the finite.

lOANOY B

14 — 2

lOANOY B

O fl PGCBYT€POC iK\eKTfj Kvp'ia Kal roh t€k-

The structure of the letter is simple
and natural It consists of (i) the
salutation (i — 3); (2) the counsel and
warning (4 — 11); (3) the conclusion
(12, 13). Whatever may be the
interpretation of the individual ad
dress in vv. 5, 12, the main part of
the letter is addressed to more read
ers than one (v. 6 qKovoare, nepinarqre,
V. 8 /SXe'jrere eavrovs, V. lo npbs vpas,
V. 12 vplv, npbs vpds, q X^pd ipdv).
I. The Salutation (i — 3).
The salutation is framedontheusual
type: d npeo^irepos iKXeKrfj Kvpia...
...xdpis eXeos elpqvq napd deov narpds,
Kal napd 'l?;o-oOXpio-roS... But this out-
fine is filled up by successive amplifi
cations as the apostle dwells on each
word which he wribes in relation to
the circumstances of the case. In
this respect the Salutation may be
compared with that in the Epistle to
the Galatians, where in fike manner
St Paul expands his usual formula in
view of the peculiar condition of the
Churches which he is addressing.
I, d jrpea^^Sdrepos] Senior Y. The
elder. The definite form of the title
marks the writer as completely iden
tified by it. In this connexion there
can be little doubt that it describes
not age simply but official position.
The writer was recognised by the
receiver of the Epistle as ' the Elder.'
The title 'elder' appears to h.ave
had special currency in the Asiatic

Churches, where it was used of a
particular class (Papias ap, Euseb.
H. E. iii f ; Iren. v. 33. 3; 36. 2);
yet not without a recognition of the
Apostles as ' the elders ' in point of
time (Papias, I c). It is easy to see
why St John would choose such a title,
which, while it described official posi
tion, suggested also a fatherly relation,
and perhaps even pointed to inter
course with Christ (i Pet. v. i). For
the history of the word npeojSvrepos
see Lightfoot, Philippians, pp. 228 f
iicXeKrfj Kvpla] electee domince Y.
The rendering of the phrase is beset
by the greatest difficulties. No in
terpretation can be accepted as satis
factory. The difficulty seems to have been
felt from a very early time. Two dis
tinct views have found support, that
the title describes a person, and that
it describes a society.
The first view has been held in
several different forms. The Latin
fragments of the Hypotyposes of
Clement of Alexandria represent the
. letter as written ' to a certain Baby
lonian (comp. I Pet. V. 13) Electa by
name' (ad quandam Babyloniam B-
lectam nomine) ; ' it signifies how
ever' (that is, this proper name.
Electa), Clement adds, ' the election
of the holy Church,'
Others agafii (so the [late] Syrian
version) have regarded Kupi'a as a
proper name ('to the elect Kyria').

214

THE SECOND EPISTLE OF ST JOHN.

[2

vois avrfjs, oi/s eyw dyaTTw iv d\ri6ei(x, Kat om eyca
fxovoi dX\<x Ka'i TTaj/res ol eyvwKOTe^ t^v dXrjdeiav, 'om
I Kal oiK iyd NB vg me the syr.hl : oi3k iyd 5i A.
rots reKvots av.] natis eius v., fier
children. The phrase can be under
stood either Uterally, i Tim. fii 4;
or spiritually, i Tim. i. 2 ; GaL iv. 25.
Comp. Apoc. ii. 23. The context here
and the use of the term in »». 4, 13
(comp. 3 John 4) favour the spiri
tual sense.
ovs iyd dy.] whom, mother alike
and chfidren. Hove. It seems better
to take this comprehensive sense than
to refer the relative to the children
only The emphasis which is laid upon
the apostle's feeling (eycJtiy.) points
to some unknown facts (compare 3
John 5). Both the shorter letters
imply the existence of divisions in the
societies to which they were directed ;
and St John brings his authority to
bear against those from whom the
persons addressed may have suf
fered. e'v diKqdela] in truth, that is ¦with
a feeUug which rightly deserves the
name ; see John xvii 19 note ; CoL
i6. Kai OVK e'ycD pbvos. ..]and not I alotie
(solus v.), a single person, but also
all that have come to know the truth.
The love is directed to a character.
Wherever the character exists, the
love exists. This is made clear by the
words which follow. The love felt by
St John and by those whom he de
scribes is felt 'for the truth's sake....'
pbvos] Luke xxiv. 18; Hebr. ix. 7.
Contrast 2 Tim. iv. 8 ou ftdvov ipoi
(1 John ii 2); Rom iii 29.
e'yvfflKores] I John fi. 3 note. John
viii 32. Contrast i John ii 21 ovk
OtSare rqv d\,
rqv dX.] the truth, which is identical
with Christ's message (John i 17),
and with Christ's Person (John xiv, 7),
Comp. I John i. 6 note.
2. The common acknowledgment

Such a name is found (see Liicke,
444 n.); but if Kvpi'a were so used here
it is in the highest degree unUkely
that St John would have written «-
XeKTq Kvpla, and not Kvpla rfj iKXeKrq
as V. 13; 3 John i ; Bom, xvi, 13,
It has also been supposed that the
two words form a compound proper
name (' to Electa Kyria '), This view
removes the difficulty of the con
struction ; but the combination is at
least very strange.
On the other hand it is not easy to
suppose that the letter was addressed
to an unnamed person, a single Chris
tian 'lady' ('To an elect lady,' so
Vulg.); though this is the most
natural rendering of the text (comp.
1 Pet. i i).
All these notions of a personal
address moreover are unsupported
by such allusions in the letter as
might be expected to mark an indi
vidual relationship.
Feeling these difficulties many from
the time of Jerome (Ep. cxxfii (xi.)
§ 12 at? Ageruchiam) have taken the
title, the ' elect lady,' to be appfied
to some particular Christian society
(SchoL ap. Matt. iKXeKrqv Kvplov Xeyei
rqv iv Ttvt rdjro) iKKXqolav ds rqv rov
Kvpiov SidaoKa\iav aKpi^rj (pvXdrrov-
oav...), or even to the whole Church :
'to her who is a chosen Lady, a
Bride of Him who is the Lord.' But
of such a use of Kvpla no example is
quoted. On the whole it is best to recog
nise that the problem of the address
is insoluble with our present know
ledge. It is not unfikely that it con
tains some allusion, intelligible under
the original circumstances, to which
we have lost the key. But the gene
ral tenour of the letter favburs the
opinion that it was sent to a com-
miinity and not to one believer.

3] THE SECOND EPISTLE OF ST JOHN, 215
Tt]u dXrjdeiav Trjv fxevova-av iv t^jjuv, kol fxeff tijuLwv ecrrai
eU TOV alwva' ^'ecTTaL fxed' i^fxcov x^P^^ eXeos elprivt] Trapd

2 pivovrrav : ivoiKovoav A,
e. : anb 8. N*.

3 ia. peB' -qpHv (vpdv me) : om. A,

jrapa

of the eternal Truth is the certain
foundation of love.
Std rqv dX.] The words recal e'v dX.
The Truth makes true love possible.
This Truth is not said to abide ' in
you ' or ' in them,' but ' in us.' The
apostle at once identifies himself with
the whole society of the faithful
Compare v. 5 tva dyajrco^iev, i John i
4(i7>mv). , ^ ^
rqv pevovoav iv q.] See I Johnifi. 15
note. Kat ped' q. eorai] and with US it
shall be. The position of ped' q. em
phasises the peculiar privfieges of
those whom St John identifies with
himself The change of construction
from the participle to the finite verb
(pevovoav ... 'eorai) answers to a pause
during which the writer contemplates
the fact which he has affirmed, and
then solemnly confirms the fulness of
his faith in it. Compare i John iii
Kat iopev, i. 2 note.
pes' qpdv] with us and not only
in us. The Truth itself has through
Christ a personal power. Comp. i
John iv. 17. The different relations
of the Paraclete to beUevers are de
scribed in John xiv. 16 f. by perd,
irapd, iv.
ets rdv aiiSva] See I John ii 17
note. 3. eo-rai fte^' 7|;ifflv...J There shall
be with us  This unique form of
salutation seems to have been deter
mined by the preceding clause (ped'
qpdv eorai): 'with US truth shall be
...yes, there shall be with us.,.' The
wish passes into assurance. In the
Epistles of St Paul no verb is express
ed in the salutation (e.g. i Thess. i
I, x°P'* ^l"-^" '"'' "P"?"!?)- ¦'¦'' ^> 2
Peter, Jude nXqdvvdelq is added (i
P et, i I xdpis vplv Kcd elpqvq nXqd.).

ped' qpdv] V. 2, The readers are
identified with the writer.
xdp. e'X. elp.] The succession ' grace,
mercy, peace ' marks the order from
the first motion of God to the final
satisfaction of man. ' Mercy ' defines
as- it were the manifestation of the
divine 'grace' and prepares for the
restoration of ' peace ' to man's disor
dered life.
The same combination occurs in
salutations in i Tim. i. i ; 2 Tim. i 2.
Xdpis Kat elpqvq is found in Apoc. i 4 ;
I Pet. i 2 ; 2 Pet. i. 2, and in all the
other Epistles of St Paul. In St Jude
2 the salutation is TKeos koI elpqvq kcu
dydnq. xdpis eXeos...] The word x°P'* ^'^
curs elsewhere in St John only in
John i. 14, 16, 17 ; Apoc. i 4; xxfi.
21 ; and the absence of the cognate
forms (xap'i(opai, xdpiopa) from his
writings is worthy of notice. ¦ "EXeos
is not found elsewhere in his writings
nor yet e'Xeeiv.
In regard to the divine action
'grace' points to the absolute free
dom of God's love in relation to man's
helplessness to win it ; and ' mercy ' to
His tenderness towards man's misery.
elptjvq]' John xiv. 27 ; xvi 33 ; xx
19, 21, 26. The peace which is the
gift of 'the God of peace' (i Thess. v.
23; Rom. XV. 33; xvi 20; Phfi. iv. 9;
Heb. xiii. 20) answers to all the dis
harmonies of being in man himself, in
his relation to his fellow-men and to
God, and in creation generally. Com
pare especiaUy Rom. vifi. 6 ; Eph. ii.
14 ff.
jiapd... jrapd...] The repetition of
the preposition in such a form is
unique. It serves to bring out dis
tinctly the twofold personal relation
of man to the Father and to the Son,

2l6

THE SECOND EPISTLE OF ST JOHN.

[4

6€0U TTUTpO'S, Kal TTapO. ' IrjCTOV XpiCTToO TOU vloU TOU
TraTjOos, iv dXrjQela Kal dydrrri.
'^'G^ccpriv X'lav oti euprjKa iK twv tskvcov <tou Trepi-
TraTouvra^ iv dXtjdela, Kadws ivToXijv iXdfiofxev rrapa

om. napa (2°) N*.
jr. : + avrov roi; jr. N*.

'IijtroO AB vg the : + Kvplov 'I. TN me syr.hl,
4 iXa^opev : IXa^ov K. napa : djrd A,

Elsewhere in parallel cases the pre
position used is always djrd : e. g. Rom,
i 7 ; I Cor. i. 3, &c. Comp. 2 Tim,
i. 18. deov narpbs] God the Father : more
commonly God our Father {d. n.
qpdv), e.g. Rom. i. 7; i Cor. i. 3 &c.
Comp. I Tim. i 2 ; 2 Tim. i 2 ; Tit. i.
4; Eph. vi 23; Col. fii 17. Special
stress is laid upon the revelation of
God in this absolute character. Comp.
V. 9. 'L Xp. rov vlov TOV jr.] The phrase
is unique. It seems to have been
chosen to connect the revelation of
the Father as definitely as possible
with the Son. Comp. i John H. 22 f ;
and I John i 3; Col.-i. 13.
e'v dX. Kal ay.] The threefold divine
gift is realised perfectly both in regard
to thought and in regard to action.
Truth and love describe an intellec
tual harmony and a moral harmony ;
and the two correspond -with each
other according to their subject-
matter. Love is truth in human action ;
and truth is love in regard to the
order of things.
The combination is not found else
where. 2. Counsel and warning (4 — 1 1).
The rise of false teachers, who seem
to have affected superior knowledge
(v. 9 npoayav), and neglected moral
duties (comp. i John ii. 4), leads St
John to emphasise the duty of active
love, which is the sura of the divine
commandments (4 — 7) ; and then to
insist upon the necessity of guarding
inviolate ' the teaching of Christ,' the

historic Gospel which conveys the re
velation of ' the Father and the Son.'
4 — 7. Past faithfulness is made the
foundation for the apostle's counsel
(v. 4). He enjoins practical love be
cause deceivers have arisen who by
denying the coming of Jesus Christ
in flesh deprive earthly life of its
divine significance (5 — 7).
4. e'xdpi/v. ..ort evpqKa] I rejoiced
...that I liave found.... The joy is
referred to its initial moment : the
ground of it still Continues.
For the precedence given to the
expression of joy compare St Paul's
thanksgivings : i Thess. i 2 ; 2 Thess.
i 3 ; I Cor. i 4 ; Rom. i 8 ; PhiL i.
3 f ; Eph. i 16 ; Col. i 3 ; Philem. 4.
eupj^Ka] Comp. 3 John 3 ; and John
i. 44, note. .
iK rdv r. o.] Y . de filiis tuis. Some
of thy children. For e'K see John xvi
17- The words appear to refer to an
experience of the writer in some other
place than that to which the ' Lady '
belonged. nepm. iv dX. Kadds...] walking in
truth even as... The phrase (nepm.
iv dK. 3 John 3) is not identical with
walking in the truth (nepm. iv rq
dK. 3 John 4). Comp. John xvfi. 17,
19. It describes the general cha
racter of the life as conducted 'in
truth,' really aud in very deed in a
certain fashion, even after the com
mandment of God.
e'vr.. e'Xd^.] John X, 18; Acts xvfi.
15 ; CoL iv. 10.
jrapd rod jr.] from the Father in
the Person of Christ. The preposition

5,6]

THE SECOND EPISTLE OF ST JOHN.

217

TOV TraTpos. ^KCLi vvv ipcoTw ae, Kvpla, ov^, ws ivToXrjv
ypdcpwv (TOI Kaivrjv dXXd rjv eixafjiev air ajO%^s, 'tva
ayairwfxev dXXrjXous. ^Kal avTrj eoTTlv 17 dyaTrr], 'iva
TrepnraTWfxev KaTa ras evToXds avTOV' auTrj jj ivToXi]
TOV n. : om. rou B. 5 yparpav o-ot Kaivijv B the : Kaivrjv yp. croi NA vg me.
oXXd: -f^vroX^v N ( -I- aji oM cojremajtdjjterei syr.hl). 6aiIrou: +'ivaKa8ds'
a* (by the omission of a Hue of the archetype in copying), q ivr. i. AB (vg)
syr.hl : i. q ivr. rX me the. q ivr. -. + avrov N,

(v. 3) marks the directness of the
divine injunction : Apoc. ii. 27.
5. Kat vOv] and now, looking back
upon that former feeling (». 4) of joy...
The words may mark simply a logical
connexion : i John ii. 28.
eptoTia] / pray thee, in the exer
cise of the fuU privilege of Christian
fellowship. Comp. i John v. 16,'note,
The request is directly personal and
not a general exhortation (napaKaXd).
It is remarkable that the words jrapa-
(caXetv,jrapdKX);o-ts, do not occur in the
writings of St John. The singular
address (o-e) occurs again in v. 13.
In the intermediate verses the plural
is used.oix <"* ivr....] notas writing a new
commandment... Comp. i John ii7.
eixa/iev] we had. Contrast i John
ii, 7 ye had. Throughout the apostle
identifies himself with those to whom
he is writing. Christian with Chris
tians. tva dyandpev. . .] that we love. . . The
words seem to depend upon / pray
thee (John xvii 15), the intervening
clause being parenthetical. The apo
stle includes himself in the object of
his prayer (that we, not that ye). It
is possible that the form in which the
request is thus shaped is occasioned
by the reference to 'the command
which we had,'
ipard oe.. .iva. . .]Ipr(iy thee. ..that. . ,
The infinitive and a flnal particle are
both used by St John after iparav :
(i) infin. John iv. 40 || Luke v, 3 ; viii,
37 ; Acts iii 3 ; x. 48 ; xvi 39 ; xvifi.
20,; xxifi, 18 j I Th V, 12, (2) tva

John iv. 47; xix. 31, 38|lMk. vii 26;
Luke vii 36 (vfi. 3 ; xi 37 onas)', xvi,
27 (Acts xxifi. 20 djrms).
6. The two thoughts of ' command
ment' and ' love ' are taken up in the
inverse order : ' this is love,' ' this is
the commandment.' In treating them
St John appears to reason in a circle.
'Love,' he says, 'is the effort to walk
according to the divine command
ments'; and again, ' The divine com
mandment is the effort to walk in
love.' The key to this difficulty lies
•in the difference between 'command
ments' and 'commandment.' Love
strives to realise in detail every
separate expression of the vrill of
God. The summary expression of the
will of God is that men should walk
in love, the spirit of sons (i John
iii i).
Kat avrq i. q dy.] And this is love...
The description of love is simply
joined to the request to realise it :
I John V. 4, II. 'Love' is left com
pletely undefined. Love to God and
love to man are not finally distin
guished, Comp. I John iii 16; iv,
10, 16 — 18.
avrq... iva...] See I John v. 3, note.
nepm. Kara rds i. ai.] walk accord
ing to... Compare Mk. vii 5 nepirr.
Kara rqv napdSooiv. ..; 2 Cor. X 2 ;
Rom. viii 4 Kara odpKa (nvevpa) nepm.;
Rom. xiv. 15 Kard dydrrqv nepm.; I
Cor. iii 3 Kard avdpanov nepm. Else
where the construction is nepm. iv (i
John i. 6, note). The two construc
tions stand side by side 2 Cor. x. 2 £
avrq q ivr. e. . .] this is the command-

2X8

THE SECOND EPISTLE OF ST JOHN.

[7,8

ioTTiv, Kadws r\KOV(TaTe air dp^^js, iva iv avT^ Trepiira-
TrJTe. "^ OTl iroXXol TrXdvoi e^tjX6av eis tov koc^ov, oi
juirj ojJioXoyovvTes 'Irja-ouv XpicTTOV ip^ojuievov iv (rapKi'
ouTOs i<TTLV 6 irXdvos Kal 6 dvTixpKTTOs. fSXe'TrcTe
Ka8ds...1va iv avrq... B syr.hl: tva KaBds... Iva iv avrq... NA: ha KaBds...iv avr-q
(vg) (me) (the). nepinarijre : nepmarqffqre H. 7 i^qXBav: eloqKBov S".
b avrlxp. : om. d N.

ment which gathers up in one the
many commandments. Compare i
John iii. 22, 23. The change of order
from the first clause is significant
(adr,; e'oT. 7; dy., atJn; q ivr. i.).
qKovoare... nepinarqre...] ye heard
...ye walk... The second person is re
quired by the deflnite reference to the
flrst teaching of the Church : i John
ii. 7, note.
tva e'v airq jrepijr.] that ye walk in
it, that is in love, which is the main
subject of the sentence (comp. Eph.
V. 2). No adequate sense is gained by
supplying in the commandment (iw
eo v., sc. mandate). The complete
identification of the life of love with
the fulfilment of all the command
ments of God is characteristic of St
John : I John v. 2, 3.
7. The peril which arises from
false teachers moves St John to stir
befievers to the active exercise of love
one -with the other. Love so realised
is a safeguard against error. On the
other hand the failure to reaUse the
Lord's true humanity in the present
imperils the love of man for man.
There is a passage here from ' love ' to
' truth ' (v. 3 iv dK. Kat dy^.
jrXdvoi] seductores Y., deceivers.
Comp. I John ii 26 01 TrXavmvres.
I Tim. iv. I rrvevpaoi nXdvois. 2 Cor,
vi. 8 ds nXdvoi ; Matt, xxvii 63,
i^qXdav] went out. The tense (i
John fi. 19) appears to mark a parti
cular crisis. They went out from the
bosom of the Christian society to fulfil
their work.
7roXXoi...oi pq bpoX.] The partici
pial clause does not only assert a

definite fact as to these deceivers (ot3x
d/xoXoyo€vres), but marks the character
of the class (comp. i John iv. 3) :
' even they that confess not.' See Mk.
XV. 41 dXXai jroXXai al ovvava^doai.
ol p-q dp.] they who confess not...
The frank and open confession of the
truth is required. Not to make con
fession, even when this does not take
the form of denial, becomes practicaUy
identical vrith it. Comp. John i 20 ;
I John iv. 2, 3.
'L Xp. ipx. ev o.] Jesus Christ com
ing in flesh. The thought centres
upon the present perfection of the
Lord's Manhood which is stiU, and is
to be manifested, and not upon the
past fact of His coming, i John iv. 2
(eKqXvdbra) : I John V. 6 (d eX^aiv).
Comp. John xiv. 3, note; i 9 qv —
ipxbpevov. Apoc. xxii. 20. Cf q
dpyq q ipx. I ThcSS. i 10 ; Col ifi. 6.
ovrds e'oTtv...] this is... The general
description is individualised. He that
offers this character is the deceiver —
the typical deceiver — and the anti
christ. We might perhaps look for
other marks : these are decisive.
Comp. w. 9 ; I John fi. 22 ; v. 6, 20.
d dvri'xp.] the antichrist, of whom
the readers had aheady heard, i John
fi. 18, note.
The idea of the ' deceiver ' is mainly
relative to men : that of ' antichrist '
to the Lord.
8, 9. The action of false teachers
imposes upon believers the duty of
self-examination. The danger which
they embody is internal as well as ex
ternal There must be a careful watch
vrithin; and this necessity is she-wn to

9, lo]

THE SECOND EPISTLE OP ST JOHN.

219

eavTOVs, 'iva jxt] diroXea-riTe a. i^pyacd/JLeda, dXXd fuarQov
TrXript] diroXa^riTe. ^ttSs 6 Trpodywv Kal ixri fxevwv iv
T?^ BiBa^f] TOV ^pia-Tov deov ovk ex^i' 6 [ULevwv iv t^
SiBa^f,, oiiTOs Kal tov iraTepa Kal tov vlov e'x^'"

TO *'
^ ei

8 djroX^(rjp-e...a ¦qpyaa-ape6a...anoXdpqre B the (syr.hl): anoXi<r7yre...3, elpyd<ra(T6e
...dnoXdp-rjTe (N) A vg me (syr.hl): ano\iaapev...a elpyaaapeBa ... anoKdpwpev S".
dnbXqoBe N*, 9 jrpoayuv NAB vg me the : napa^alvuv S", pivav : -I- ' Kai
pv' N* (as the copyist looked back three fines in the archetype to npoayav).
Sidaxv : -+ rod xpi.'rrov S" me, rdv jr. Kai rdv ui, NB me the syr .hi : rdv ui. Koi rov
n. A vg.

be more urgent by the consideration
that what seems and claims to be pro
gress may be fatal error.
8. /SXeVere eaur.] Videte vosmet ip-
sos v., look to yourselves that.. . Mark
xiii 9 ; I Cor, xvi. 10.
tva pq djroX.,..] neperdatisY....that
ye may not lose (or destroy) what we
wrought, the manifold results of our
labours among you, which were as
talents entrusted to your charge for
use. For the confidence of the apostle
see I John iv, 6 ; but the word ijpya-
odpeda appears to refer to the apo
stofic teachers generally.
dXX' dnoX.] accipiamus Y., but may
receive, receive back, from the Great
Judge... Comp. Luke vi 34, xv. 27,
xvi. 25, xxifi. 41 ; Rom. i. 27 ; GaL iv,
5 (non accipiamus sed recipiamus,
Aug.). piod. nX.] mercedem ple-nam Y., a
full reward, in which no one element
is wanting (Ruth ii. 12, lxx, &c.).
Comp, Mk. iv. 28 jrX. triros ; 2 -Chron.
XV, 17 KopSi'a jtX. (u7^). For the idea
of piodbs see Apoc. xi, 18 ; xxii, 12 ;
John iv. 36 ; Matt, v, 12 and paraUels;
I Cor, iii, 8,
9, jras d rrpodyav kcu, p. p.] omnis
quiprcBcedit etnonm.Y.,everyonethat
goethforward and abideth not. . . every
one that advances in bold confidence
beyond the Umits set to the Christian
Faith. True progress includes the
past These false teachers proposed
to enter on new regions of truth

leaving the old. The two charac
teristics are taken together (d jrp. koI
pq p.).
pevav iv] abideth in... John viii 31 ;
2 Tim. iii 14.
e'v Tg StS. rod xp-] "In the doctrine of
Christ, the doctrine which Christ
brought, and which He brought first
in His own person, and then through
His foUowers (Hebr. ii 3). This sense
seems better than the doctrine of
(concerning) the Christ, and the usage
of the N.T. is uniformly in favour of
it: Apoc. ii 14, 15; John xviii 19;
Acts ii 42. 'H SiS. is used abso
lutely (as below) in Tit. i 9 (Rom. xvi.
17). d. OVK exei] hath not God, Whom he
claims to know more perfectly. Comp.
I John fi. 23 (odSe) note.
d fte'viBv... ouros...] The pronoun em
phasises the definition given. Comp.
John vi 46, vii. 18, xv. 5. Faithful
continuance in 'the doctrine' brings a
living possession of God as He is re
vealed in the fulness of His Fatherly
relation in 'the Father and the Son.'
The change from the abstract title
'God' in the former clause is signi
ficant. Comp. I John ii. 22 £
10, II. Not only is there danger
within, but false teaching may come
from -without under a friendly guise.
The confession of the revelation in 'the
Father and the Son' is the indis
pensable test of feUowship.
10. et Tts epxerai...] If any one
cometh... The form of expression is

2 20

THE SECOND EPISTLE OF ST JOHN.

[II, 12

Tts epxerai irpos vpids Kal TauTriv Tnv Bita^nv ov <pepei,
firi XafjifidveTe avrov els oWiav Kal ^^ipeiv avrw fxt]
Xeyere' "6 Ae7ft)j/ ydp avrw x^aipeiv KOivwveX toTs epyois
avrov TOts TrovripoTs.
" rioXXd exfiv v/uuv ypd(j>eiv ovk i^ouXi^driv oia
¦)(dpTOv Kal fxeXavos, dXXd iXiri^w yevecrdai irpos vfxds
II dX^yuvydp: d ydp X. S". 12 ?x<^v : ^x'^^*^*- ypdrpeiv: ypd^at A.
ctXXo ^Xjrifu NB the syr.hl : i\n. yap A vg me, yeviaSai : iXBeiv S" the.

not found elsewhere in the Epistles
or Gospel of St John. It assumes the
case, and does not simply regard it as
possible (e'dv ns). By 'cometh' is to
be understood an official 'coming.'
St John is not deaUng with the casual
visit of a stranger but with that of a
teacher who claims authority.
jrpds vpds] 'the lady and her chfi
dren' vv. I, 12.
radr. r. S. ou (/>.] and beareth not
as his message, this doctrine of Christ
which declares the Father and the
Son, the decisive revelation of the
Gospel. For (pepeiv compare John
xviii 29; Acts xxv. 18; 2 Pet. ii 11.
See also 2 Pet. i 17, 18, 21 ; i Pet;, i
13. The negative is not affected by
el, because it goes closely with the
verb. pq Xap^. ...] nolite recipere. . .nee ave
ei dixeritis Y., receive him not... and
give him no greeting. . .. These words
are to be interpreted with the limita
tion suggested by the character of the
'coming': 'Do not receive such a
teacher as one who can justly claim
the privilege of Christian hospitaUty
as a brother ; and do not even welcome
him with a greeting of sympathy.' In
the N. T. xalpeiv is always used of the
greeting of first address (Acts xv. 23,
xxiii 26; James i 1); otherwise the
context would perhaps suggest that
the thought here is of the greeting of
fareweU : ' Do not entertain such a
one : do not send him on his way with
good wishes.' Clement adds : arbi-
tror autem quia et orare cum talibus

non oporteb, quoniam in orabione quse
fib in dome postquam ab orando sur-
gitur salutatio gaudii est et pacis in
dicium (Fragm. Hypotyp. p. ion P.).
Whatever may be thought of the ap
pfication the picture of family devo
tion is of singular interest.
II. Kotvravet r. e. ...] communicat
operibus illius malignis V. Comp.
I Tim. V. 22. The word Koivmveiv
impUes more than participation in the
deflnite acts. It suggests feUowship
with the character of which they are
the outcome.
TOIS e. ...roTs jrov.] Comp. I John fi.
7 note. John ifi. 19; 1 John ifi. 12;
CoL i 21; 2 Tim. iv. 18.
3. The conclusion (12, 13).
The main request and the main
warning have been spoken. Other
subjects St John reserves for a per
sonal interview. A general saluta
tion closes the letter. Comp. 3 John
13—15- 12. jr. e. vplv yp.] The pronoun (v.
10) stands in a position of emphasis
(contrast 3 John 13): the special cir
cumstances of those addressed sug
gested topics to the apostle.
OUK e'/3ouX.] nolui v., / would not
communicate bhem.... The aorist re
gards the letter as complete : the de
cision is made. Comp. i John ii 14
note. Some general word such as
'communicate' must be suppfied from
'write.' Sid X- Kal peX.] perchartam et atra-
mentum Y. Jer. xxxvi i8.

13]

THE SECOND EPISTLE OF ST JOHN,

221

Kai cTTOfxa irpos (rrojJia XaX^crai, 'iva rj 'Xf^pa vfiwv
ireirXrjpwfxevri r/. ^^'Acrira^erai ae rd reKva rfjs dSeX-
<pf}s aov Trjs iKXeKTrjs.

ord/ta (1°): -l-rtN*
-q (N) B : q jrejrX. A,

qv N

ipdv AB vg me : -^pdv N syr.hl (my the).
* 13 ^KXeKT^s: + d^Tj'v S" syr.hl.

jrejrX.

diXXd e'Xjr. y. jrp. -v.] spero enim me
futurum apud vos Y., but I hope fo
be present with you. The delay in
the communication was to be but
brief For yev. jrp. v. see i Cor. ii. 3 ;
xvi 10.
(TTopa npbs o-rd/iia] face to face,
n|"5S ng (Num. xii. 8, lxx. orbpa
Kara arrbpa). Comp. I Cor. xiii 12.
tva -q X- d. q jrejrX.] that your joy
may be fulfilled. Comp. i John i 4
note. 13. do-jr. o-e. J V. 5. The singular
pronoun answers to r^s d8eX(pqs.

rqs ds. r^s e'KX.] I John ii. 7 note.
The adj. e'KXeKrds is found in St John's
-writings elsewhere only in v. i and
Apoc. xvii 14. The verb iKKeyeodai
occurs in the Gospel: vi 70; xifi. 18;
XV. 16, 19.
No sure argument as to the indi
vidual or corporate interpretation of
Kupi'a (v. i) can be drawn from the oc
currence of rd rcVva r^s dS. without q
a&eK(pq. On the whole however the
general tenour of ». 13 seems to favour
the corporate view.

lOANOY r

lOANOY r

ato) Tip ayairt]Tw, ov eyia

'O npecBYTCPoc
dyairw iv dXt]6eia.
^*AyairT]Te, irepl irdvrwv euxofiai <re evodovadai Kal

The letter is marked throughout by
personal circumstances, and is broken
up into short paragraphs which are
severally suggested by these. After
the salutation (v. i) St John (i) ex
presses in general terms his joy at the
tidings of Gains which he hears (2 —
4) ; and (2) specially approves his
hospitaUty towards missionary bre
thren (5 — 8). In contrast with this
generosity (3) he condemns the ambi
tious self-assertion of Diotrephes (9,
10) ; and then (4) gives his witness in
favour of Demetrius (11, 12); and so
(5) concludes (13 — 15).
I. The salutation.
The salutation stands in contrast by
its brevity with the salutations in the
other personal letters of the New Tes
tament. The vrish of blessing is trans
posed in another form to the foUowing
verse. I. d jrpeo-/3urepos] 2 John I note.
Tola rd dy.] to Gaius the beloved.
The name 'Gaius' (Cains) occurs Acts
xix. 29 (a ' Macedonian ') ; xx. 4 (' of
Derbe ') ; i Cor. i. 14 (a Corinthian) ;
Rom. xvi. 23 (a Corinthian). There
is nothing to identify this Gaius with
any one of these. Another is men
tioned as having been made bishop
of Pergamum by St John (Const. Ap. ,
viL 46). The position which Gaius
occupied in the church to which he
belonged is not shown by the letter.
W.

The epithet 'beloved' is afterwards
used as a title of address (vv. 2, 5, 11),
It occurs several times in salutations
of St Paul: Rom. xvi. 12 ; Phfiem. i
('the beloved'); Rom. xvi. 5, 8, 9 ('my
beloved'); 2 'Tim. i. 2 ('my beloved
child'). ov e'ycd dy,] whom I love. The em
phatic personal pronoun (2 John l)
seems to point to some gainsayers
with whom the apostle contrasts him
self Compare ' thou' (oi) in v. 3,
ev dXqd.] in truth. Comp. 2 John
I note, ev dXij^eia dyajra d Kard Kv
piov dyandv (CBcumea).
2. The teacher's joy (2—4).
St John, having much ground for
sorrow and disappointment, begins
vrith the expression of joy (comp. 2
John 4). Some of his o-wn chfidren
(comp. 2 John I.e.), Gaius among them,
were loyal to the 'Truth He could wish
him nothing better than that aU his
circumstances should correspond to
his spiritual progress.
The salutation is completed, after
the common model, in ». i. The se
cond verse adds what corresponds to
the fuUer Christian greeting (2 John
2, dyajr7;re] carissime Y. {vv. 5,11).
For the use of the plural see i John
ii. 7 note.
jrept jr. eu'x- m euoS.,,,] de omnibui
orationem facia prospere te ingredi
15

226

THE THIRD EPISTLE OF ST JOHN,

[3,4

vyiaiveiv, Kadws evodovrai aov iq "^vxn- ^ex^p^iv y<^p
Xiav ipxofJievwv dZeX(pwv Kal fxaprupovvTWV <rov tj? aXri-
deia, Kadws av iv dX^deia irepiirareTs. '^ fxei^orepav
paprvpoivrav : paprvpovv B

3 ixapv yap ABC me syr. : om. yap N vg the.
(at the end of a line). KaBds cv : om ai A.

v.... In all things I pray that thou
may est be prosperous... The phrase
Jrept, ¦jravrmv is remarkable. It may
go with euoSouo-flat or with the sen
tence generaUy (comp. i Cor. xvi
i). The sense 'above aU things' is
not -justified by any parallel in the
N. T. or LXX. ; and the context points
to a contrast between ' the soifi ' and
other things. The thought appears
to be of the public and social work of
Gaius as distinguished from his per
sonal progress, though vyialveiv may
point to some illness.
¦ eu'xojaat] The word is rare in N.T. :,
2 Cor. xiii 7, 9 ; Acts xxvi. 29 ; xxvii
29-' euoS. KOI uyiai'veiv] The elements of
progress and vigour are combined.
For evoSouo-^ai see i Cor. xvi 2 ;
Rom. i 10. In St Paul vyialveiv is
always used metaphoricaUy of sound
doctrine; but it occurs in the literal
sense of sound health in St Luke : v.
31, vii 10, XV. 27.
Kadds... -^vxq] sicut prospere agit
anima tua Y. ^vxq expresses here
the principle of the higher fife (' soul')
(Hebr. vi. 19, x. 39, xfii. 17 ; i Pet. fi.
II, iv. 19). The nearest approach to
this sense elsewhere in St John's
writings is John xii 27 (x. 24). In
other places he uses it only of the
principle of the ' natural ' life.
3. exdpqv ydp...] Comp. 2 John 4.
The joy which the apostle felt at the
tidings of the action of Gaius is given
in explanation of his far-reaching wish
for his welfare, and not only as an
assurance of his spiritual Wl-being.
The words evidently point to some
difficulties from false teaching which
Gaius had boldly met, though as yet
the issue of his work was uncertain.

ipxop- ah.] when brethren came not
on one occasion only (iKdovrav) but
from time to time, though aU these
visits belonged definitely to the past
(ixdpqv). The words give a vivid pic^
ture of continued troubles even in the
apostolic church.
dSeXi^mv] VV. 5, lo. Comp. I John
iii. 14 addib. note.
papT. o. rq dX.] testimonium per-
hibentibus veritati tuce Y., bore wit
ness to thy truth, attested the perfect
and sineere loyalty with which you
maintain the fulness of the Christian
faith in life. Christian thought and
Christian action are inseparable.
Kadds ov...] even as thou walkest
in truth, truly, Comp, 2 John 4.
The emphatic pronoun (ot!) suggests
a contrast with others, as (for exam
ple) Diotrephes. Gaius walked not
only in word but reaUy (ev dXqd. i
John fii 18) according to the standard
of the Christian revelation (ev rq dX,
' in the Truth '). The clause seems to
be one of those personal comments
in which St John pausing on what is
written, as it were, thinks aloud :
' They witnessed to thy truth ; yes,
and when the vision of vain profes
sions rises before me I know that
thou at least fivest indeed as thou
teachest.' 4- pei(oTepav...xdpiv, tva...] majo
rem horum non habeo gratiam quam
ut...Y. I have no greater grace
— favour from God — than these ti
dings, that I may hear. . . The plural
roirav ' these things ' does not refer
to what foUows ('that I may hear')
but to what precedes, the manifold
testimonies which.St John received of
the courageous resolution -^'ith which
Gaius maintained the Truth in the

S,65

THE THIRD --EpISTtE- OF ST JOHN.

227

TovTwv ovK ex(^ X^P'-V' f-^"' ".i^ovw ra efxa reKva ev rrj
aXrjdela irepiiraTovvra. ^'AyairrjTe, iriarov
iroieTs 6 iav ipyaarj els tovs dSeXd)ovs Kal tovto Pevovs,
'^ot ifxaprvptjadv aov rrj dydirt] ivwiriov iKKXrjaias, ovs
4 rouTwv OUK I. X- NAB : roiJrwv %• dK & C. ^x<^ '¦ ^X"" B*. X"/""
B vg me : xtpo'' S'NAC the. r-q a\. ABC* : om rq S"N. 5 ipyaa-q : ipydtv, ¦^•
Kai rovro NABC vg me the syrr : Kai els rods S". 6 ous : ov B*. '

face of difficulties. The end assured
by such tidings was the open acknow
ledgment of the fidelity of disciples
('that so I may hear'). Even if St
John had himself no doubt of the
fact, it would be a joy to know that it
Vas also observed by others. For the
construction see John xv. 13 note,
ex<a xdpi-v] The word x"P's is very
rare in Si John (2 John 3 note). Here
it expresses the Divine favour in a
concrete form. So it is used , of the
gracious gift of men : i Cor. xvi 3,
'To have grace' (or 'a grace') here
corresponds with 'giving' (Rom. xii,
6, &c.) and 'receiving' grace (Rom. i
5). "Exetv x^P'" is used elsewhere in
different constructions and senses :
exeiv. xdpiv nvl Luke xvii. 9 ; i Tim. i.
12 ; e. X- jrpds rtva Acts ii 47,
For tljp form /xetfdrepos compare
iXaxiarbrepos Eph. iii. 8.
rd ipd r.] mine own children
(Philem. 10), not simply rd reKva pov.
Those Christians to whom the apostle
had been the human author of spi
ritual life: I Cor. iv. 14, 17; I Tim. i
2, &c. ; 2 John i 13. TeKvi'a, the title
of affection, would be used of aU to
whom he at present stood in the po
sition of father : i John ii i, note.
, e'v TTj dX. jreptjr.] The phrase is not
found elsewhere in N. T. Comp. e'v rd
o-K. (iv rfi OK.) n. I John i 6 ; ii 1 1 ;
ivrd (pari n. I John i. 7 ! ev avj-^ (rfj
dydnq) n. 2 John 6. For the image
see I John i 6, note.
3. Tlie duty of generosity to the
brethren (5 — 8).
.' Gains appears to have incurred the
displeasure of some in his Church

by entertaining strange brethren. St
John emphatically approves what he
had done, and enforces such hospi
tality as a Christian duty.
In this brief notice we have a vivid
sketch of the work and of the difficul
ties of the first ' Evangelists ' : Eph.
iv. II.
jTio-rdv jr.] fideliter facis Y. The
phrase is commonly interpreted : fthou
doest a faithful work,' a work which
answers to thy faith : so (Ecum. a^tov
jrto-rou dv&pbs. No parallel is quoted
in support of such a sense of jrio-rds.
The more natural rendering is rather
'thou makest sure'; that is, such an
act will not be lost, will not fail of its
due issue and reward (Apoc. xxi. 5).
This'sense falls in weU with the context
(comp. Apoc. xiv. 13), and explains
the use of the two verbs jroteiv, e'pyd-
(ea-dai, which are combined also in
CoL ifi. 23.
d edv epy.] The indefinite form (d
e'dv as contrasted with d) marks the
variety of service. For ipyd(opai see
John vi. 28, ix. 4 ; and for epy. els.
Matt. xxvi. 10.
Kat Touro |.] et hoc in...Y., and
strangers withal. The fact that this
detail is emphasised in the commenda-
tioq of the hospitality of Gaius seems
to imply that it had been made the
occasion of unjust blame. For koi
rouro compare i Cor. vi. 6; PhiL i
28 ; Eph. ii 8. Viewed rightly the
fact that these brethren were stran
gers gave them a more pressing claim
upon the common ties of brotherhood.
6. 01 ipapr. ...] Those who in one par
ticular case experienced the habitua.
Jiospitafity of Gains bore open testi'
IS— 2

228

THE THIRD EPISTLE OF ST JOHN,

[7,8

KaXws iroi^aeis ir poire fi^l/^as dpiws tou deov' "^virep yap
TOV ovofiaTOs i^fjXdav fxrj^ev Xa/nfidvovTes diro TtuJ/
idviKwv. ^T^ixels ovv ocpeiXoiuev viroXafx^aveiv tovs toi-
ovTOvs, 'iva avvepyol yivwjuieda rfj dXrideia.
noi-qireis nponipipas : noi-^ras nponip^peis C (lat). 7 bvbparos : -faurou Elz.
djrd Tt3v : om, riuv C, iBviKwv : iSvdv S". 8 vnoXap§i,veiv ; djroXo/t^avetv S".
yivdpeBa : yivipeBa C. AXqBelf NBC vg : iKKKqalq. N*A.

mony to his character in a pubfic as
sembly of the church where the writer
was, gathered together, as it may seem,
to receive their report: comp. Acts
xiv. 26 ff. For ivdniov iKicX. (not rrjs
eKKX.) compare ev iKKX i Cor. xiv.
19, 35 ; ev ovvayayfj John vi 59, xvUi
20. ous K. n. nponepypas] quos benffa-
ciens deduces (benefacies ducens) Y.
Those who had before found help
from Gaius now again required it for
a special work. The future impfies a
wish which, it is assumed, will at once
be fulfiUed. Comp. Rom. vi. 14. For
nponepypas see Acts XV. 3 ; Tit. ifi. 13.
The latter passage suggests that the
word includes some provision for the
journey as well as sympathetic attend
ance : Acts xxi 3. St John regards
the act in its completeness (nponep-
¦\pas) and not in process (nponipnav).
'This makes the combination of the
aor, a,xi& fut. natural
KoXiSs jToi.] Acts X. 33 ; James fi. 8
(19) ; 2 Pet. i 19 ; i Cor, vii 37f ;
PhiL iv, 14
d|. T. d.] worthily of their dedica
tion to the service of God : John xfii
20, Comp. I Thess. ii 12 ; CoL i 10,
d^, rou Kvplov.
7, ujrep ydp r. dv.] pro nomine
enim Y.,for the Nam^s sake, that is,
to make the Name better known :
Rom. i 5.
' The Name ' is used absolutely Acts
V, 41 (comp, V. 40 ejTi r^ dv, 'lr)aov).
Comp. James fi. 7. It is also found
in the letters of Ignatius : ad Eph. 7 rd
dvopa nepiipepeiv : adPhilad. 10 So^dtrat
TO dvo/ia. Comp, ad Eph. 3 (i..,he'

Sepal iv rd dvbpan ovna dnqpnopat ev
'Iqa-ov Xpiord. From the contexts it
is evident that ' the Name ' is ' Jesus
Christ,' or, as it is -written at length,
' Jesus Christ, the Son of God ' (John
XX 31 ; I John iv. 15). This 'Name'
is in essence the sum of the Christian
Creed (comp, i Cor. xii 3 ; Rom, x 9),
With the absolute use of 'the
Name' may be compared the abso
lute use of ' the Way ; ' Acts ix. 2, xix.
9, 23, xxiv. 22,
See Additional Note.
i^ijXdav] profecti sunt Y., they went
forth from some Church, weU known
to the Apostle and Gaius, on a mission
of Truth, as others went forth on a
mission of error (2 John 7 ; 1 John ii
19), Comp, Acts XV. 40.
pqdev Xap^....] taking n^hing as
their habitual rule. This trait is given
not as a simple fact (ouSev XapP.), but
as a mark of character. These teachers
refused to receive hospitaUty from
GentUes who were unconverted. Many
reasons may have recommended such
a rule. St Paul aUudes frequently to
difficulties which arose even from that
reasonable provision by the Church
which St John here claims : x Thess.
U. 6 ff. ; I Cor. is. 14 f ; 2 Cor. xii 16 fl^
For Xap^. dnb see Matt. xvfi. 25.
djrd rtdv e'^viK.] a gentilibus (genti-
bus) v., from the Gentiles to whom
they carried the Gospel. The form
used (idviKbs) describes character ra
ther than mere position: Matt, v, 47,
vi. 7, xvifi. 17, It does not seem to
be found in the lxx.
8. jj^eis ovv...] We ther^ore, as
fellow Christians, ought (are bound,

9, lo]

THE THIRD EPISTLE OF ST JOHN.

229

^"€ypa-\l/-d Tt TJ) eKKXtjaia' dXX' 6 (piXoirpwrevwv
avTwv AiOTpe(pr]s ovk iiriBexerai T^fxas. ^°lid tovto,
9 fypat^tt N*AG: fypai^a av N" vg syrr: iy pampas B. fyp. rt: om, ri
S'N" vg syrr.

I John fi. 6 note) to receive (support)
such. The word vnoXap^dveiv (sus-
cipere Y.) gives the notion of wel
coming with hospitable support.
tva o-uv. yiv. rq dK.] ut cooperato-
res simus veritatis Y. The phrase is
ambiguous. The feUowship may be
either with the teachers: 'that we
may be feUow-workers with them in
support of the truth'; or with the
truth, the substance of their teaching :
'that we may help the truth which is
effective through them.' The word
ovvepyos is not used elsewhere in the
N.T. or LXX with the dat. It is
used vrith the gen. of the person with
whom the worker cooperates (e.g.
Bom. xvi. 21 d o-uv. pou, I Cor. iii 9
deov ovvepyol), and with the gen. of
the object, i Cor. iii 9 ovvepyol Trjs
xapds, I Mace. xiv. 5. It is also used
with ei's (CoL iv. 1 1 ovv. ets rqv fiaoi-
Xeiav) and jrpds (2 Maca viii 7 jrpds
Tds...e'jrt^owXds ovv.) of the object.
The verb is used with the dat. of that
which is helped, James ii. 22 owqpyei
rols epyots, I Macc. xii I; and this
construction is sufficient to support
the connexion of ow. with rfj dK.
4. The temporary triumph of
ambition (9, 10).
As yet St John had not succeeded in
removing the opposition from which
Gaius suffered ; but he makes it clear
that the issue cannot be doubtful.
9. eypa\pd rt] scripsissemforsitan
v., I wrote a few words. The use of
Ti to express 'something of import
ance' is foreign to the N.T. and un
suitable to the context St John
treats his letter fightly. The letter,
which may be regarded as the type of
a class, has not been preserved. To
escape from the difficiUty supposed to

be involved in the loss of an apostolic
letter several early authorities intro
duced av (as v.).
rq iKKKqola] to the Church to which
Gaius belonged, as weU as now to
Gaius himself St John had by this
time heard that his letter had for the
present failed. This is the only pas
sage in his Epistles (v. 6 is different)
in which St John speaks of 'a Church'
The word iKKXqola does not occur
in his Gospel In the Apocalypse (as
here) 'the Church' is always used of
the special society in a particular
place (comp. Apoc. xxii. 16 e'n-i raTs
iKKKqolais) ; SO that St John nowhere
gives a distinct expression to the
thought worked out in Eph. i. 22, v.
23 ff. ; though he records the gift of
its new fife, John xx. 21 ff.
d (piKonpar. A.] is qui amat prima-
tum ger ere in iis D. Y.,he that loveth
to have the preeminence among (or
over) them.... The word ^iXo'jrptoros
occurs in late Greek (Polyb. Pint), but
t^iXojrpcoreuetv is not quoted from any
other passage. The idea of jrpmreueiv
governs the gen. airdv, which answers
to q iKKXqola (comp. I Cor. i 2 rj
iKKX., qyiaopevois). It is of interest
to compare the two sources of failure
noticed in the two Epistles, npodyeiv
(2 John 9) and ipiXonpareveiv, the un
due claims to inteUectual progress
and to personal authority. There is
nothing to indicate that Diotrephes
held false opinions : his ambition only
is blamed.OUK eViSe'x- q.] In V. 10 the word is
used of the literal welcome of visitors :
here it is naturaUy understood of the
recognition of the apostle's wish as
authoritative. Comp. i Macc. x. i
inede^avTO airbv (as sovereign) ; xii
8, 43 ; X. 46 eVeS, Xdyous Ecclus, -vi. 26

230

THE THIRD EPISTLE OF ST JOHN.'

[It

eav

eXdw, viroptvriaw avrov rd epya d iroieT, Xoyois
TTOvripo'is (pXvapwv 17/xas, Kal fxri dpKOVjJievos eTrt rovroi^
ovre avTos iiridex^rai rovs dBeX(j)Ovs Kai tovs pouAo-
fxevovs KwXvei Kal iK rfjs iKKXtjaias eKfBaXXei.
"'Ayairrire, /xf) fxifxov to KaKov dXXa to ayavov.
6 dyadoiroiwv iK rod deov iariv 6 KaKOiroiwv ovx

10 ^yiiSs : ets iipas C. fiovXopivovs : intSexopivovs C the.
om. iK it. no' KaKon. : b di KaKon. S" me.

iK rrjs iKxX.

e'jreS. rratdelav. By the USe of ^pSs
(contrast eypa-<pa V. I e'yid) St John
removes the question from a personal
issue. He identifies himself with the
society (w». 8, 12 qpels, i John iv. 6; v.
14 f)-
10. Sid rouro...] St John implies
that his personal presence wifi be de
cisive. J3y using the form e'dv eX^ia
there is no doubt throvm on the main
fact of his coming (v. 14), Comp. i
John ii 28.
vnopv. air. r. e.] commoneam ejus
opera Y., I will call to remembrance
his words, I will bring them to his
notice and to the notice of others.
'YnoptpvqoKeiv is used with the acc.
of the person (2 Pet. i 12) and of the
thing (2 Tim. ii. 14), and of both
(John xiv. 26).
X. jTov. <^X. q.] verbis malignis gar-
riens in nos Y., prating of us with
evil words (Matt. v. 1 1 ; Acts xxviii
21). The adj. (pXvapos occurs i Tim,
V, 13.
pq dpK. inl T.] quasi non ei ista
sufficiant Y., and since he does not
rest content therewith... 'ApKelodai is
used vrith the simple dat. Luke iii
14 ; Hebr. xfii 5 ; i Tim. vi. 8.
oure...Kai...] nec...et...Y. John iv,
II, KmXuei. . .e'K^dXXei] The verbs do not
necessarily express more than the
purpose and effort: comp. John x.
32 (Matt. ifi. 14). It is difficult to
reafise the circumstances of the case.
It may perhaps be reasonably con

jectured from d (piXonpareiav that
Diotrephes regarded the reception of
the brethren as an invasion of his
authority. e'KjSdXXet] Luke vi 22; John ix 34 f-'
5, The witness to tfie faithful dis
ciple (ii, 12).
Self-seeking may have its tempting
successes, but they rest on no secure
foundation. The faithful are supported
by many converging testimonies.
1 1, dyanqre. . .] The transition fies
in the thought of the power which
Diotrephes had won by wrong means.
pq ptpov\ noli imitari Y. Comp.
2 Thess. fi. 7, 9 ; Hebr. xifi. 7. The,
noun pipqrqs occurs several times : e.g.
1 Cor. iv. 16; Eph. v. i. '
TO K....Td dy.-.-] malum. ..quod bo--
num est Y. Rom. xii 21.
dya5....KaK0jr....] Mk. ifi. 4; Luke
vi 9; I Pet. fii 17.
e'K rou d. e....ovx edp. r. d....] The
two stages of Divine relationship cor
respond with the two characters, lie
who does good proves by his action
that his life springs from God as its
source (etvat c'k t. d. Addit Note on
I John iii. i); he who does evfi has not
made the first step towards partici-^
pation in the Divine Nature (i John
fii 6 note). In one sense the vision of
God (the Father) in Christ (John xiv.
9) is the condition of fellowship with
Him : hi another sense the vision of
God as God fies beyond the power of
man (John i 18).

12—15]

.THE THIRD' EPXSTLE OF ST JOHN,

ewpaKev tov deov. " A>7/x>jT|0tft) /utejuiapTvpriTai viro irdv-
Twv Kai viro avrfjs rfjs dXrjdeias' Kal niuie7s Be fxaprv-
povfxev, Kal oIBas oti j? fiaprvpla i^fjiwv dXrjdtjs ianv.
'2/7oAAa elxov ypd^ai aoi, dXX' ov deXw Bid fie-
Xavos Kal KaXdfJiOU aoi ypd<p.eiv ^'^iXir'i^w Be evdews ae
IBeTv, Kal arofxa irpos arofxa XaXriao/jiev. '^ €lprivri aoi .
daira^ovral ae ol (piXoi. daird^ou rovs (biXovs Kar
bvofia.

12 rjs aKii8elas : r^s iKKXrja-las Kal rqs aX. C : rqs iKKX-rirrtas A* (?). otSas : oi'Sare
S". q papr. j). dX. i(Tr. '. dX. -7. i<rf. 17 papr. C, 13 ypi\pai aoi : ypitpetv 5".
ov BiKu : ovk i^ovK-qB-qv A (2 John 12). aoi yp. NBC : yp. 0-01 A vg me the syrr.
yparpetv : ypa\j/ai S". 14 ci ISetv ABC vg : ISelv ae TN me, jrpds: jrpd B*.
1 5 oi (^tKoi : ol ddeXtpol A. d<rjrdfou : do-jrao-ai N.

12. Aqpqrpia pepapr.] From the
unfaithful St John turns to the faith
ful : from the 'evil' to the 'good.' It is
Ukely from the context that Demetrius
was ihe bearer of the letter. For papr.
Tivi see John iii 26 ; Luke iv. 22 ;
Acts XV. 8 ; and in pass. Acts vi 3 ; x.
22 ; xvi 2 ; xxii 12 ; I Tim. v. 10, &c.
St John appeals to a threefold wit
ness given in favour of Demetrius (i)
u'jrd TT. by all, that is the general wit
ness of men arising out of the ex
perience of fife ; (2) uir' aur. r, dK. by
the Truth itself, so far as the ideal of
Christianity was seen to be reafised by
him ; (3) Kat qp. Se papr. yea and we
also bear witness : St John and those
-with him spoke with the authority of
the Church.
For the combinatiori pepapr., pap
rvpovpev see John v. 33, 36. The
witness given in the past was stiU
effective whfie it was also complete :
the -witness of St John came with
present fresh force.
ujrd jr.] by all. It is possible that
these words are to be taken quite
generaUy : i Tim. ifi. 7 ; though it is
riot necessary to extend them beyond
the circle of Christians.
Kai...Se...] See I Johni 3.
Kal oidas] The words in John xxi

24 sound fike an echo of this sentence.
This verse serves the purpose of 'a
commendatory letter' (ovorariKq ini-
(TToKq 2 Cor. iii i).
6. The conclusion (13 — 15).
13. e'xov] The writer goes back to
the time when the letter was begun.
See 2 John 12. The variations in
form are worth notice : exav ouk
i^ovX-qdqv, eixov dXX' ov diXa — vplv
ypdrpetv, ypd^ai 001 — Sid xdprou Kat pe-
Xavos, Sid peXavos Kal KoKapov — yeve
odai npbs v., eid. oe iSeiv — ^XaX^o-at,
XaXiJo-o/xev. If the second Epistle was
addressed to a Church it would not
be difficult to shew that there is a
fitness in the subtle differences in
tone. 15. etpijvij o-ot] Peace be to thee:
I Pet V. 14. Asa formula of greeting :
Luke X. 5 ; xxiv. 36; John xx. 19,21,
26. And so (in combination with
other words) in epistolary salutations :
2 John 3 note,
ol (piXot] our friends. The word
does not occur again in the Epistles in
this connexion Comp. Acts xxvii 3.
It gives a faint gUmpse of personal
relationships. Comp. John xv. 13 ff.
Kar 'dvopa] per nomen Y, Comp.
John X, 3 (xx 16),

THE THIRD EPISTLE OF ST JOHN.

Additional Note on v. 7.

The idea of the 'Name' (m, dvopa) has a far deeper significance in
TliB_ BibUcal language than in our own. As appfied to God it expresses that
Namf in '^^^'^^ ^^^ ^^^^ ^^^^ known of Him ; or, more exactly to distfiiguish the
the O. T. ^^^ factors in the revelation, that which He has made known of Himself,
and which man can apprehend as addressed to him. Thus the Name of
God does not represent His Essence as He is in Himself but the manifesta
tion of Himself which He has been pleased to give : that view of His
Being and Character by which it is His wiU to be known, and under which
He authorises man to address Him (comp. Gen. xvi. 13, xxxii 29 ; Bx -vi 3).
And as appUed to men the new name symbofises a new state, a new work
and new powers for its fulfilment (Apoc. ii 17, fii 12, xxii 4).
Under this aspect the Name of God is used in two ways. It may
express some particular revelation, expressed by one definite title {El-
Shaddai, Jehovah, Father), or the whole sum of these manifold revelations
taken together as one supreme revelation (d debs, God).
Hence it comes to pass that the ' Name ' often stands for God Himself
so far as it brings Him before man : Ex. xxifi. 21 (my Name is in Him, i.e.
the Angel of the Covenant) ; 1 K, viii 29 (the place of which Thou hast
said : My Name shaU be there) ; Is. xxx. 27 (Behold the Name of the Lord
cometh from far).
'To blaspheme the Name' was the same as 'blaspheming the Name of
the Lord' (Lev. xxiv. 11, 16), that is blaspheming God as He had revealed.
Himself through Moses to His people (comp. Bx. vi 3). And in the Acts
(ifi. 13, 16) it is said that the Name of 'Jesus, the Servant of the God of
Abraham and Isaac and Jacob ' gave strength to the lame man (comp. Acts
iv, 30, 12).
It follows as a natural consequence that the Divine Names in the Bible
gite in a broad outUne the course of revelation.
There is first the general name El, Elohim, which expresses man's
feeling after God, apart from any special revelation.
Then follows the patriarchal title ElrShaddai, which indicates the
exercise of the sovereign might of God for the fulfilment of His counsel
Then the Covenant name Jehovah, which is developed in the titles
' the Holy One,' ' the Lord of Hosts.'
Then foUows a silence, when the Divine Name is unspoken.
At last the revelation of the Father is given : 'd irarqp pov Kal narqp
vpav Kal debs pov Kal debs dpmv' (John XX. 1 7).
Two names present the two main views of God in the O. T., Elohim
and Jehovah. The former, the generic name, gathers up what St Paul
speaks of as rd yv<oo-rdv TOU deov...-q dtStos aurou Svvapis Kal deibrqs (Rom. L
18 f), all that man is made to recognise Uttle by Uttle from the study of his
own constitution and the world vrithout The latter, the proper name
gathers up aU that God made known of Himself in His deaUngs with His
people during the discipline of the flrst Covenant Speaking generaUy

THE THIRD EPISTLE OF ST JOHN. 233
Elohim describes the God of Nature, Jehovah the God of revelation. The
former includes the ideas of the creation, preservation, and general fixed
government of finite things: the latter, the idea of Uving, progressive
intercourse with men, of whom Israel were for the time the representa
tives. The great confession of the chosen people was to declare that the
God of revelation is the God for Whom man's soul craves. One in Hia
infinite perfections : Deut. vi. 4 ' Jehovah our Elohim (or is our Elohim),
Jehovah is One ' (comp. i John v, 20),
Not to dweU in detail here upon the Divine Names in the O. T. it must The
be noticed that the idea of 'the Name' is no less prominent in the N. T. ^irine
Thus the Lord characterises His own Mission as a 'Coming in the Name of jjjg j;f_ ^^
His Father ' (John v. 43) ; and the Mission of the Holy Spirit as a Mission in
His Name (John xiv. 26 d nep-<pei b narqp iv rd ovbparl pov). He glorified
His Father and manifested His Father's Name to men (John xvii 4, 6) ;
and it is the work of the Holy Spirit to glorify Him, and to take of His
and declare it to His disciples (John xvi. 14), In the one case, if we may
so speak, the Name of the Father was completely shewn : God was made
known perfectly in this relation by the fact of the Incarnation. In the
other case the Church is learning little by Uttle the Name of the Son,
The most complete expression of the Divine Name is that given in
Matt xxvfii. 19 rd ovopa rov narpbs Kal tov vlov Kal rov dyiov nvevparos,
but the essence of this Name so written at length is the simple Name
'Jesus Christ' or 'the Lord Jesus,' or even 'Jesus' alone, when the context
determines the office attached to it: dv. 'I. Xp. (Acts ii 38, iii 6, iv. 10, -vifi,
12, X. 48, xvi. 18 ; dv. TOU Kupt'ou 'L Acts viii 16 (ix. 14) (xv 26), xix. 5, 13,
17, xxi 13 ; ov. 'I. iv, 18 (30), V, 20, ix. 27, xxvi 9).
In the Epistles the Name of revelation, the Lord's Name, occurs in
several forms : 'the Name of Christ' : i Pet. iv. 14 (16) ; 'the Name of the
Lord'! James v. 14 (? contrast v. 10) ; 'the Name of our Lord Jesus' : 2
Thess. i 12 ; 'the Name of our Lord Jesus Christ' : i Cor. i 2, 10 ; (v. 4,
vi II;) Rom. i 5; Eph. v. 20; (CoL iii 17;) 'the Name of Jesus':
PhiL ii 10. Compare Additional Note on i John iii 23.
The phrase ' the Name of God ' is found in the Epistles only in i Tim.
vi I, besides quotations from the lxx. (Hebr. vi. 10, xfii 15), and the
context explains its use. In the Apocalypse it occurs xvi 9 (comp. ifi. 12).
The characteristic Name of God in the N. T. is 'the Father' (Matt vi 9;
John xii 28 ; comp. Additional Note on i. 2).
From what has been said the fuU force of the phrases ' to believe in the
name' (jrio-reuetv ets rd ov. I John V. 13 note), 'to ask in the name' (John
xiv. 13 note), 'to be gathered in (into ets) the name' (Matt, xviii. 20), 'to
have life in the name' (John xx. 31) becomes evident In every case the
Name brings before the mind that aspect of the Divine ^Person which is
realised by faith in each action of the spiritual fife.
In close connexion with the idea of the Divine Name is that of the
Divine Glory (Introd. to Gosp. of St John pp. xlvfi. ff.). The Name expresses
the revelation as it is apprehended and used by man. Man is called by the
Name and employs it. The Glory expresses rather the manifestation of the
Divine as Divine, as a partial disclosure of the Divine Majesty not directly

234 THE THIRD .EPISTLE OF ST JOHN.
intelligible by man (comp. Bx. xxxiii 18 ff.). In this relation it is of
interest to notice that while St John's Gospel is, in one aspect, a record of
the unfolding of the Divine Glory in Christ, there is no mention of Glory
in his Epistles. This is the more remarkable since the idea of Glory is
found in the Apocalypse and in all the other Epistles except that to
PhUemon.

THE TWO EMPIEES:
THE CHURCH AND THE WORLD.

0 KOCMOC TTAp^reTAI, KAI H enieyMIA AYTOf.

THE TWO EMPIRES: THE CHURCH AND THE
WORLD,

The coincidence of the establishment of the Eoman Empire with The two
Empires
the rise of Christianity has always attracted the attention of modem founded at
historians. Even the early apologists saw a certain significance in epoc^™^
the fact Melito addressing Marcus Aurelius describes the Christian
faith as a blessing of good omen (ato-toi/ a-yaOov) to the reign of
Augustus. ' And as his successor,' he adds, ' thou wast welcomed by
' the prayers of the people, and wilt be welcomed if thou protectest
' the religious system (t^iXoo-o^ta) which like a foster-sister grew with
' the Empire and commenced -with him' '. The view thus given is
however essentially false in its estimate of the relation of the two
systems. Christianity was destined by its very nature not to save
but to destroy the Empire : at the same time their outward cor
respondence was not less full of meaning. All that was progressive
in the old world was united under one supreme head at the time
when the new faith wsts revealed which should bind the universe
together in a sovereign unity. Peace won by arms ushered in Him
who revealed the peace of life in God, So it was that the only
t-wo powers which have claimed absolute dominion over mankind
appeared together. For three centuries each followed the necessary
law of its development. Then at last the Empire was seen to have
^ MeUto op, Euseb, H, E. iv. i6, 8.

Christianity
pro claimedas a
Kingdom.Matt. iii.
i; iv. 17.
Matt. xiii.
38-
Acts i. 3.
Acts -vfii.
Acts x^vfi.
7-

Acts XX.
Actsxxviii. 31.
This idea
pervadesthe New
Testa.
ment,though lessfamihar

THE TWO EMPIRES :
failed ; and the Church was seen to contain the forces which could
regenerate and rule the world, Diocletian when he finally organised
the old power of the State with the greatest political genius gave
the occasion for the concentration of the power of the Church and
prepared the way for its -victory.
The coincidence becomes more striking when account is taken of
the form under which Christianity was first presented to men. The
message of the Gospel was essentially the proclamation of a Kingdom,
'a Kingdom of heaven,' 'a Kingdom of God,' 'a Kingdom of the Son of
' Man,' The coming of the Kingdom was the keynote of the preaching
of John the Baptist and of Christ Himself, The disciples were the
'sons of the Kingdom.' As a King Christ died. During the great
forty days He spoke of 'the things pertaining to the Eingdom.' When
the faith was first carried beyond the limits of Judsea Philip an
nounced in Samaria 'the Gospel of the Kingdom of God.' The
burden of St Paul's first teaching in Europe was that there was
' another King than Csesar, even Jesus.' The same apostle when he
sums up his work describes himself as ha-vlng gone about 'preaching
'the Kingdom of God'; and the last glimpse which is given. of his
labours at Eome shews him there still preaching the Kingdom.
Everywhere the same idea is prominent in the history of the
Acts and in the Apostolic letters. At one time it excites the
hostility of unbelievers; at another time it gives occasion to mis
taken hopes in Christians. But however the truth was misrepre
sented and misunderstood, however much it gave occasion to unjust
attacks and visionary expectations, it was still held firmly. The
idea may have grown somewhat unfamiliar to us now, but it is
clearly impressed upon the New Testanient. The distinctness with
which we have learnt to realise our personal responsibility and
personal relationship to God in this last age of the Church has
brought with it some drawbacks, and this is one of them, that
the sense of. a visible Kingdom of God on earth established in
righteousness and embracing all the fulness of humanity has been
deadened. Still the two aspects of the Paith— the. .individual and social—

THE CHURCH AND THE WORLD, .239
are not only reconcilable ; they are complementatyi Each is neces
sary to the completeness of the other. The indi-vidual view tends to
Selfishness and isolation, when the larger scope of redemption is
neglected; the social view tends to enthusiastic dreams, when the
need of the transfiguration of every power of man is forgotten. So lUustra-
it was that the early millenarian extravagancies gained currency, the^belief
But not to notice these, one or two illustrations will shew how the ^° *^®
next age.
faith in Christ's Kingdom in various shapes was a leading thought
in the subapostolic age, . It was natural that this belief should be
-most vivid in Palestine, Not long after the destruction of Jerusalem
the kinsmen of Christ being of the race of David were brought before
Domitian. He asked them, it is said, about Christ and His Kingdom,
its character, and the place and time of its appearance, and when he
heard that it was heavenly and spiritual and to be established at the
consummation of the age he released them as poor and contemptible
enthusiasts'. A generation later the belief in Christ's Kingdom
became more formidable. The Jewish zealots found the Christian
teachers formidable opponents of their spurious patriotism. The
Eoman governors confounded both as forming a dangerous and
disloyal body ; and Symeon the son of Clopas, being accused by
certain heretical teachers before the Eoman Governor as a Christian
and of the race of David, was crucified ^ To descend only one step
further, Justin Martyr writing to Antoninus Pius says ' when you
' hear that we look for a Kingdom you inconsiderately suppose that we
' mean a human Kingdom, while we mean a Kingdoin with God, as is
' evident from the fact that when we are examined by you we confess
' that we are Christians, though we know that death is the penalty
' of confession. For if it had been a human Kingdom for which we
'look, we should have denied in order to save our lives and have
' endeavoured to remain undetected that we might obtain what we
' look for ; but since our hopes do not rest upon the present order, we
' do not heed those who take our lives, since in any case we must
,!dieV 1 Hegesippus, ap. Euseb., H. E., ^ HegesippuSjOp. Euseb., ff.i;.ifi.32,
iii. 20, ' Just, M, Apol. i, 11,

240 THE TWO EMPIRES:
Chris- Even in this latest expression of the belief, the faith iri * Christ a
must have ' King ' — the terms are practically synonymous — is still retained, and
tmbodi- ^° '^* •""^* always be. The Christian creed cannot stop short of a
ment, social realisation. It deals -with men not as isolated units but as
members of a commonwealth. Opinions may difier as to the form
in which the society will be revealed, but the fact that Christianity
must issue in the perfection of social life, and must manifest its
power in dealing with social relations, cannot be lost sight of without
peril to the dignity and essence of the Faith,
The con. It is, then, quite true to say that two Empires, two social organi-
the two zations, designed to embrace the whole world, started together in the
Empires, first century. The one appeared in the completeness of its form : the
other only in the first embodiment of the vital principle which
included all after-growth. But the two Empires had nothing in
common except their point of departure and their claim to univer-
saUty, In principle, in mode of action, in sanctions,, in scope, in
history they offer an absolute contrast. The Eoman Empire was
essentially based on positive law; it was maintained by force; it
appealed to outward well-doing ; it aimed at producing external
cooperation or conformity. The Christian empire was no less essen
tially based on faith : it was propagated and upheld by conviction :
it lifted the thoughts and working of men to that which was spiritual
and eternal : it strove towards the manifold exhibition of one
common life. The history of the Eoman Empire is from the first
the history of a decline and fall, checked by many noble efforts
and many wise counsels, but still inevitable. The history of the
Christian Empire is from the first the history of a victorious
progress, stayed and saddened by frequent faithlessness and self-
seeking, but still certain and assured though never completed.

IL
Christian- It is in the reality of this contrast, though it was but seldom
ity neces
sarily per- consciously apprehended, that the final necessity of the persecution
¦ which was directed by the Empire against the Church must be

THE CHURCH AND THE WORLD. 24 1
found. For a time the waxing power might not seem sufficiently
great to awaken the jealousy of that which was upon the wane.
jBut sooner or later a, conflict for existence was unavoidable ; and for
this supreme struggle the earlier encounters were a preparation,
revealing the character of the rival forces and shewing what interests
were substantially at stake.
At first,, however, the nature of the contrast was not fully under- The ne-
stood. The apologists constantly ask why a freedom of life and reahsed at
worship should be refused to the Christians which was granted to '
others, 'We say the same as the Greeks,' Justin Martyr writes,
' and yet we alone are hated for the name of Christ, and while we do
' no wrong are put to death as sinners, though men in different
' places worship trees and rivers and mice and cats and crocodiles ..."
' In the Eoman Empire,' Athenagoras writes to Marcus Aurelius,
' men observe various customs and laws, and no one is prevented by
' law and fear of punishment from devotion to his national obser-
' vances even if they be absurd... But for us Christians you have
' taken no care, and you allow us though we are guilty of no crime...
'to be harassed and plundered and persecuted...'^ 'Yet it is great
' folly to plead that we do not approach and admit the same gods as
' our several cities do. In fact the men who accuse us of not
' belie-ving in any gods, because we do not hold the same as they
'acknowledge, do not agree amongst themselves about the gods...
' If then we are impious because we do not share their religion, all
'cities and all nations are impious; for they do not all admit the
' same gods^'
The same kind of argument has been used with a different and dis-
purpose by other authors. It is argued that some strange change
must have come over 'the mild indifference of antiquity' if we are to
receive the popular accounts of the persecutions. Appeal is made
to 'the universal toleration of polytheism' as if that would have
naturally admitted Christianity at least to the privilege of conni
vance. Insinuations are thrown out that if the Christians suffered
they were themselves to blame,
1 Justin M, Apel. i, 24, " Athenagoras, Leg. pro Christ, c. i. ' id. i,-. 14.
W. 16

242

THE TWO EMPIRES

The There is certainly a sense in which these statements are true.
lay iu the The policy of heathenism was changed, because it had to deal with

umqueclaims
Chris
tianity.

an antagonistic and not with a co-ordinate belief. The martyrs might
have escaped tortures and death by the affectation or semblance of
conformity to popular customs, but such conformity would have
involved a complete sacrifice of their faith. Christians were not
contented with permission to exercise their personal religion without
molestation: they demanded freedom for expansion and conquest
If indeed a distinct conception be formed of what Christianity is, it
will be evident that a sincere and zealous pagan could not but perse
cute it. The Christian Faith is universal : it is absolute : it is ag
gressive; and once more it is spiritual and not only temporal. On all
these grounds it necessarily came into collision with the Eoman laws.

I. Chris
tianityuniversal.

Nationa-Uty of
Eomanreligion.

I, Christianity is universal. This characteristic places it at
once in opposition with every form of polytheism. Polytheism is
distinctively national. The gods which receive the honour of any
state are connected with it by special ties. Among the Eomans this
belief was bound up with the whole history of their empire. The
pledge of their dominion was the venerable monument of their
ancient faith. The permanence of traditional rites was held to be
the condition of the prosperity of the family and of the State.
' Sacra privata perpetuo manento" was the principle which underlay
the continuity of domestic life. 'Sacra majorum perire nefas'^ was
the comprehensive rule which animated and controlled civil pohcy.
In these two maxims that 'natural piety' which gave coherence and
unity to the growing commonwealth found a natural and effec
tive expression. Victory was the gift of the national gods : disaster
was the retribution for neglectuig them. ' I have found that some,'
writes Arnobius, 'who believe that their conclusions are very wise
' affect the airs and language of inspiration, and say, as if they were
' quoting an oracle, that since the race of Christians has come into the
' world the whole earth has been ruined, that mankind has been visited

1 Cic. de Legg. u. 9.

Serv, Aen. fii. 104.

THE CHURCH AND THE WORLD. 243
¦¦with manifold disasters, that the very gods have abandoned their
' customary functions, wherein they once used to bestow care on our
' affairs, and have been banished from the realms of earth, . . .Nay more,
' exasperated by the wrongs and insults of Christians they send, it is
' said, pestilences and droughts, wars, dearth, locusts, mice and hail
' and other noxious pests by which the conduct of life is plagued'.' A
hundred and fifty years of Christian supremacy could not eradicate
the feeling which survived the faith out of which it had grown; and
in the last and, in some respects, the greatest of the Apologies
Augustine laboured to shew that the desolation of Italy was not due
to the abandonment of the old national worship^.
The conviction which was thus inwrought into the popular mind Eomanpolicy as to
was adopted and used by statesmen. The language which Maecenas reUgion.
is said to have addressed to Augustus when he set before him his
views on the right administration of the Empire exactly expresses
what a thoughtful Eoman would feel on the claims of religion :
' Everywhere and in everyway show reverence for the divine power
'(to Oeiov) yourself according to the rites of your fathers [Kard. rd ndrpia)
' and compel all others to honour it. Those who introduce any
'strange opinion on the subject (tovs ^evi^ovrd'i [cf. Acts 17. 20] ti
' n-epX avTo) visit at once with hatred and chastisement, not only for
'the sake of the gods, though he who despises them would not re-
' gard anything else, but because such men by introducing strange
' divinities (/catva Ttva Saip.dvia) in place of the old persuade many
* men to adopt foreign laws, and from this cause conspiracies and
' combinations and societies are formed, which are by no means ex-
' pedient for a monarchy. Do not tolerate then anyone who dis-
' believes in the gods (dOeo's) or practises superstitious arts (yo'iys)^.'
The form of the words, which Dion uses, seems to have an oblique
reference to what he had heard of the Christians of his own time, but
1 Ainoh. adv. Nat. i. 13. bueret si temporibus Christianis -vide-
2 For example, after enumerating ret ? Et tamen diis suis non ista tri-
some of the disasters of the Empire buunt; quorum ideo cultum requirunt
in prffi-Christiau times, Augustine asks : ne ista vel minora patiantur cum ea
Talis itaque vanitas qualem ferimus majora pertulerint a quibus autea cole-
eique respondere compellimur, quid bantur (Aug. de Civ. iu. 31).
horum non Christianae reUigioni tri- " Dion Cass. Ui. 36.
16 — 2

244 '^^^'^ ""^^^ EMPIRES :
their spirit is perfectly consonant with that of the Augustan age.
National usage was the criterion of worship. The sanctity which
age brings to ceremonies and temples is exactly proportioned to their
antiquity'. 'Eeligious respect,' to use the words of a later writer, 'is
' not lessened but increased by time.'
The same Such views were eminently characteristic of Eoman policy, but
expressed they were not pecuKar to it. The same thoughts were emphatically
by Celsus. ^^^ ^^^^-^ ^^ ^ general principle by Celsus in his work against Christi
anity. 'Each nation,' he says, 'observes its national rites whatever
' they may happen to be. And this custom is advantageous, not only
'in so far as different people have conceived the idea of different
' institutions, and men ought to keep what has been ratified for com-
' mon use; but also because, in all probability, the different parts of
'the earth were originally assigned to different presiding powers
' (inonrai) and distributed according to certain sovereignties, and are
' so administered. Consequently the observances in each nation
f will be rightly conducted if they are directed according to their
'several views; and it is impious (ovx denov) to abrogate what has
' been originally instituted in each particular placed' A universal
religion, he says elsewhere, is absolutely inconceivable. 'If anyone
' supposes that it is possible that the inhabitants of Asia and Europe
' and Africa, Greeks and barbarians, should agree to foUow one law,
' he is hopelessly ignorant".'
Corre- From these passages it is easy to see what was the corresponding
idea of idea of toleration. It was toleration based upon the mutual reoog-
eration. jjj^jq^ ^f partial claims. Its symbol and monument was the Pan
theon. As nation after nation was incorporated in the victorious
body, new forms of worship received a limited sanction for the pro
tection of those who are already devoted to them. The conquerors
accepted together with the province the duty of reverence to the
unseen powers under whose guardianship it had been placed. In
the striking words of a pagan advocate 'they did homage to the
'vanquished deities while stUl inflamed with the wild passion of
1 Minuo, Pel. Oct. 6. s Celsus ap. Orig. c. CeU. v. 25,
' id. ap. Orig. 1. c. viii. 72,

THE CHURCH AND THE WORLD, 245
'-victory, they sought for strange gods and made them their o-wu,...
' They took upon themselves the religious services of every nation in
' the world, and so deserved and won the sovereignty of all (dum
'universarum gentium sacra suscipiunt etiam regna meruerunt)'.'
But this manifold worship was based upon the co-ordination and not
upon the confusion of rites. It recognised a variety of obligations
and not a freedom of choice : fixity and not indifference of form. No
individual Eoman could claim the personal right of adopting the
tolerated ritual. The venerable law of the Twelve Tables remained
unrepealed: 'No one shall have gods for himself alone at his own
' pleasure, and men shall not worship in private new or foreign gods
' unless they be adopted by the State ^ (separatim nemo habescit deos,
'neve novos sive advenas nisi publico adscitos privatim colunto).'
.Nor did it remain unenforced. When from time to time under the
Eepublic great calamities drove the people to look for help in. strange
ceremonies, the government vindicated the purity of the national
religion and forbade the worship of foreign gods or of Eoman gods in
a novel manner'. Under the Empire, when the confusion of ritual
was more widespread, the same principle was not unfrequently
asserted and general restrictions were placed upon the celebration of
strange ceremonies. Augustus would not allow 'Egyptian rites' to
be performed within, the pomcerium, and when the rule was broken
removed them a mile further from the city*. Tiberius acted with
greater severity when, as we may suppose, the forbidden worshij)
was spreading among the Eoman population. He suppressed 'the
' Egyptian and Jewish rites' throughout Italy by a decree of the
senate, banished four thousand of the class of freedmen who were
'infected with that superstition' and required all who held it to
abjure before a certain day on pain of banishment from Italy °. A
definite penalty was attached to the crime of proselytising, 'If any
'one,' it was enacted, 'introduces new rites (relligiones) 'unknown in
1 Minuo. Pel. Oct. c. 6. Macrobius = Liv. iv. 30; xxv. 1; xxxix. :8.
(iii. 9) gives the formula of invocation Comp. Val. Max. i. 3.
addressed to the deities of a besieged * Dion Cass. Iiii 2 ; Uv. 6.
city. ° Tac. Ann. fi. 85, Comp. Suet.
2 Cic. de Legg. ii. 9, Tib. 36 ; Josephus, Ant. xviii. 5 (4).

246 • THE TWO EMPIRES:
' use or principle (iisu vel ratione), if he be of a higher station he
' is banished (honestiores deporiantur) : if of a lower he is put to
'death'.' There were exceptional circumstances under which the state sanc
tioned the worship of strange deities, in which case any citizen might
practice the foreign rites without reproach. Even Isis and Serapis
found at last an acknowledged place in the public service"; and
it was the popular belief among Christians at the end of the
second century that Tiberius and perhaps Hadrian, like Alex
ander Severus at a later date, had designed to extend this recog
nition to Chrisf. But this coordination of new deities with the
old brought no relief from the original obligations of the Eoman.
He could no more legally divest himself of his religion than of his
country. To refuse homage to the gods -of the State was essentially
treason.
No tole- It is obvious that Christianity could not under any circumstances
recent claim protection from toleration, if ¦ it can be so called, based on
ners^on °\ ^'^"^ principles as these. It came forward as a universal reUgion.
conviction. It could not take a place as one among many; and this was the
utmost which ancient modes of thought could concede to it. The
idea of toleration as expressing a respect for personal conviction was
utterly unknown to the statesmen. of the old world. It found no
clear expression in the new world till the seventeenth century.
The toleration of the Empire was in effect not unlike toleration in
Eussia now: it accepted diversities which had established themselves
by actual existence, but it allowed no change away from the national
faith. And yet more than this at its first appearance Christianity
could receive no benefit which such toleration as this could confer.
It was a rebellion against the principle on which the toleration was
founded. It was a new faith and therefore absolutely to be con
demned. Judaism had at least the attribute of antiquity. But no
crime could be greater in the eye of a Eoman legislator than to call
again into question what had once been settled and gained general cur-
' Jul. Paul. Sent. Rec. v 21, § 2. Lamprid. Commodus, 0.
' Spartian, Garacalla, 9. Comp. s Euseb. H. E. ii. 2.

THE CHURCH AND THE WORLD, 247
rency ', As time went on, however, the Christian Faith was gradually
delivered from this accusation of novelty, though the rise of various
forms of heresy frequently exposed the orthodox to the charge of
innovation and fresh unsettling of the minds of men. The arguments
of the apologists may have produced some effect by shewing that it
answered to the earliest instincts of humanity. They could plead
that in the consideration of eternity nothing is to be called late: that
when there is no beginning and no end, nothing is before its time or
behind it : that the divine counsels are one and fixed, manifested in a
definite order and liable to no changed But even when Christianity
had won by heroic endurance some consideration for age, when it was
no longer condemned without a hearing for the fatal defect of recent
origin, it stood none the less necessarily in antagonism with the
spirit of the Empire. It maintained, as we have seen, one universal
form of religion against many national forms. And the consequences
of the antagonism -will be found to be more far reaching, if we con
sider a little more in detail what the Eoman theory of a national
religion was.
According to this the nalSonal religion was a part of the his- The an
cient idea
torical development and habits of the nation, a mode of expressing of national
certain thoughts and convictions which could' no more be changed ^'
than language. The augurs might not believe their own art:
generals might despise it, but still Cicero adds: 'Those who put to
' sea against the auspices deserve any punishment. They were bound
' to obey the claims of religion : they ought not to have set aside by
' arbitrary self-will the custom of their ancestors'.' 'No man's spirit,'
says Cotta in another place', 'be he learned or unlearned, will ever
' move me from the opinion which I have received from my ancestors
' about the worship of the immortal gods.' Yarro in treating of the
1 Dioclet. ed. adv. Manich : Dii im- debet. Maximi enim criminis est re-
mortales providentia sua ordinare et tractare quse semel ab antiquis statuta
disponere dignati sunt, quae bona et et defiruta suum statum et cursum
vera sunt, ut multorum et bonorum tenent ac possident {Cod. Greg. Lib,
et egregiorum -virorum et sapientissi- xiv. [yjt. iv.] ; Haenel, pp. 45 ff.),
morum consUio et traotatu ilHbata " Arnob. adv. gentes, fi. 75.
probarentur et statuereutur : quibus ' Cio. de Div. fi. 33.
neo obviajn ire nee resistere fas est, ¦• Cic. de Nat. Dear, ifi, -i, 5,
neque reprehendi a nova vetus religio

248 THE TWO EMPIRES:
Eoman mythology aiimitted, according to Augustine, that his o-wn
judgment did not approve it, but said that 'since it existed in an old
' people he ought to maintain it as it was received from the ancients,
' and that his writings and investigations were directed to that end
' that the common people might be more willing to worship the gods
'than to despise them'.' Nor is Augustine unjustly severe when he
sums up the teaching of Seneca on the popular belief in the following
words: 'The man whom philosophy in some sense had made free,
'still because he was a dignified senator of the Eoman people,
' worshipped that which he blamed, did that which he arraigned,
'adored that with which he found fault. Philosophy, we must con-
' elude, had taught him a famous lesson, not to be superstitious in
'the world, but for the sake of the laws of the State and the
'manners of men to recognise the duty of imitating an actor in the
'temple though he was not to perform his part upon the stage; and
' yet he was exposed to more just condemnation in that he played
' his false part so that the people thought he was in earnest, while
'the player rather gives pleasure by illusion than leads astray by
'deceit^'

2. Chris- 2, Here then hes the second difference between imperial paga-
tianity . i /-.i • ¦
absolute, ^ism and Christianity which made persecution inevitable. Christi
anity is absolute. It can admit no compromise. It is essentially
grounded upon personal conviction and not accepted as an accident of
descent. It is embodied in a Church which is held together by unity
of faith; and not in a Nation which represents at least unity of race.
Nothing struck the apologists with more amazement than the
first natural consequence which followed from this difference between
the Christian and heathen conceptions of religion. They saw the
popular gods held up to mockery upon the stage, degraded in the
works of poets, ridiculed by philosophers", and they could not recon
cile such license and sarcasm with resolute devotion. But to the
I y^™- aP-Aug- de Civ. iv. 31, I. ^ Just. M. Apol i. 4 ; Theoph. ad
Aug. de Civ. VI. 10, 3. Autol. ui, 3, 8 ; Tertufi, Apol. 46.

THE CHURCH AND THE WORLD, 249
polytheist of the empire — and to all later polytheists— -the offices of
worship were an act of public duty and not of private confession.
Outward conformity in act was owed to the State, complete freedom
in opinion and word was allowed to the worshipper. There was no
complete and necessary correspondence between the form and the
thought. With the Christian it was otherwise. His religion in
every detail was the expression of his soul. So it was that the
Christian confessor would make no compromise. This phenomenon
was a novel one; and we can see in the records of the martyrdoms
how utterly the magistrates were incapable of understanding the
difficulty which Christians felt in official conformity. In their judg
ment it was perfectly consistent with religious faith to drop the
morsel of incense on the fire, and still retain allegiance to Christ,
All that they required was the appearance of obedience and not the
distinct expression of conviction, 'Have regard for thy gray hairs'
or, 'for thy tender youth' was the common appeal of a merciful
judge, who failed to apprehend that the faith of the Christian like his
own being was one, "What harm is it to say '0 Lord Csesar' and to
" sacrifice and be saved," was the well-meant expostulation which
was addressed to Polycarp on his way to trial'. When Dionysius
of Alexandria was brought before the magistrate he was urgently
pressed to do honour to the gods who were the saviours of the
Empire, 'We believe in one God and Maker of all things,' was his
reply, 'who gave the empire into the hands of Valerian and Gallienus;
'Him we reverence and worship; and to Him we pray constantly
'that their empire may remain undisturbed,' 'Who prevents you
'then,' was the answer, 'from worshipping Him also if indeed he is a
'god together with the natural gods^?'
We have passed now into a region of religious thought so different
from that of polytheism, that it is perhaps difficult for us to feel the
sincerity of such words. Still undoubtedly they were sincere; and to
refuse to listen to them was held to be, as Pliny said, criminal obstinacy.
But the concession which seemed reasonable to the polytheist was
impossible to the Christian, because . his faith was personal. To
I Euseb. H. E. iv. 15, 13. » Euseb. H. E. vfi. u, 6.

250 THE TWO EMPIRES;
abandon wilfully the least fragment of it was to abandon all. When
the father of Perpetua, an African martyr, sought to turn her from
confession by consideration for his own sorrow, ' My father, she said,
' do you see this vessel lying here, a flagon or the like V ' I see it, he
said. ' Can it then be called by any other name than what it is ?' And
he said, ' No.' ' So I,' she continued, ' cannot say that I am anythmg
' but what I am, a Christian '.' Thus the acceptance of the faith was
personal, and the faith itself was personal. It sprang from the
devotion of the whole souf : it was directed to one who was known
to be a loving Lord. ' Do you suppose,' said the prsefect Eusticus to
Justin, ' that you will ascend up to heaven to receive some recom-
' pense there ? ' ' I do not suppose,' was the martyr's ready correction,
'but I know it (ov;^ vnovod dX)C iniirrapiai Kal nenXr)po(poprqpni)^.'
When the proconsul urged Polycarp to reproach Christ he could but
make one answer : ' Eighty and six years have I continued to serve
' Him, and He has done me no wrong. How then can I speak evil
, ' of my King who saved me''? Even- a young boy could declare when
the offer of pardon and favour was mad6 to him on the condition
of renouncing Christ, ' I am Christ's servant. I confess Him -with
' my mouth. I bear Him in my heart. I worship Him without
' ceasing ^' Out of this personality of faith, consecrated by the opera
tions and ordinances of one Spirit, grew a body greater and nobler
than a nation. ' There was a time,' Tertullian says to his heathen
readers, ' when we also laughed at the doctrines which we now teach.
' We come from among your number. Christians are made Chris-
' tians and not born Christians (Sunt non nascuntur Christiani)".'
The words which are true now in a spiritual sense were true to a
large measure literally in the first centuries. In this way the con
ception of the grandest visible communion of men was gradually
defined. If lineage has no authoritative power to impose a creed,
there must be a society beyond the state answering to the free'
harmony of spiritual fellowship. At present it is sufficient simply
^ Acta SS. Perpet. etFelic.%i. -z. v. 15, 16.
' 4cfa S. Justini, § 5. 1 Acta S. Felic. § 3
, " Mart. Polyc. § 6. Euseb. H. E. s Tertull. Apol. 18.

THE CHURCH AND THE WORLD, 25 I
to notice the necessity of this last antagonism of the Church and the
Empire, We shall have to consider afterwards the form in which it
was manifested.

3, Since Christianity claimed in this way to be a universal and 3. Chris
tianity ag-
absolute religion, it was necessarily aggressive. Not only was the gressive.
Christian unable to admit that the old faiths ought to receive any
respect from himself : he felt also that they were positively false and
pernicious. They must be assailed and not -tolerated. ' We affirm,'
writes Justin Martyr, ' that the spirits {Saip.ova's) who did [what is
' recorded in the heathen mythologies] not only were not gods but
' were evil and unholy spirits whose actions are not like those even
' of men whose heart is set on virtue. For that cause we are called
' atheists ; and we confess that we are atheists in respect of such gods
• as are popularly received, but not in respect of Him who is the
' most true God, the Father of justice and temperance and every other
' virtue, untouched by evil '.' So it was that one of the first popular
cries against the Christians was 'Away with the atheists^.' 'We
' are guilty,' Tertullian pleads, ' if you can prove that your gods are
' gods. But we appeal from yourselves to your own conscience, I am
' content for that to judge us, to condemn us, if it can deny that all
' your vaunted gods were men ^'
But, as we have already seen, while the Christian affirmed that Idolatiy
. . inspired
the heathen gods were no gods, he attributed to them and to their by evil
worship, a malignant spiritual power. It was in this way, he held, ^^^" ^"
that the e-vil spirits — demons — tried to thwart the counsels of God,
enslaving men to themselves, deceiving them by false prodigies,
diverting them from the sources of truth, bringing discredit on the
faith, stirring up persecution, and that with the greatest success
because they knew much of the divine scheme '. These, it was
argued, invested with a semblance of life the worship of the dead,
^ Just. Apol. i. 5 : for pij ipBois read ^ Tertufi. Apol. 10. Comp. Athenag.
prj Beovs. Comp. § 13. Leg. pro Christ. 4 ff.
" Mart. Polyc. § 9. Euseb, S. E. * Just. M. Apol. i, 14, 12 ; Apol. ii.
iv. 15, 15, 19. 8.

25 =

The
martyrscontended
withpersonalIjcwers of
evil.

Constantantago
nism in social
and

THE TWO EMPIRES:
and the worship of idols, striving to keep men from searching for the
true God. 'It is not men who persecute us of themselves,' Lactantius
writes, 'for they have no cause of anger against the innocent; but
' those stained and lost spirits, who know the truth and hate it,
' introduce themselves into their minds and goad them unwittingly
'to madness  seeking either to diminish through suffering the
' faith of those who believe, or to remove them wholly from the
'earth  ' '.
This conviction gave a stern reality to the conflicts of the
martyrs. Their struggle was not against mere phantoms and
names, but against actual powers of darkness. 'Who art thou,'
Trajan is reported to have said to Ignatius, ' that strivest to trans-
'gress our ordinances, thou man of an evil spirit (^KaKo8aip.tov)V ' No
one,' Ignatius replies, ' misnames the man who bears God within
' him a man of an evil spirit : for the spirits depart from the ser-
'vants of God. But if thou callest me evil towards the spirits
'because I vex them, I accept the title; for since I possess Christ
'the heavenly King, I destroy their devices ^' 'I have already told
'you,' said Symphorian to the judge before whom he was accused
of dishonouring the statue of Cybele, 'I am a Christian. I woi-ship
' the true God who reigns in heaven. The image of a demon I
'not only do not worship, but if you allow me at my own risk I
' will dash it to pieces ^.'
The intensity of this belief could not but manifest itself in
all the details of life. The pagan temples were to Christians like
unclean sepulchres, of which they were tempted to shew their
loathing openly*. ' How long,' said a bishop when he passed by
a temple erected to the Genius of the emperor whom he had just
left, 'how long shall this tomb stand ^?' ' A Christian,' Celsus says,
' argues, Lo I stand by the statue of Zeus, or Apollo or whatever
' God it may be, and revile it and smite it and it takes no vengeance
' on me".' And though Origen condemns such conduct as lawless and

' Lactant. ImtiJ. V. 22. Comp. ii. 17.
' Mart. Ign. § 2.
' Acta S. Symphor. § 2.
* Tertull. de idol. 13. Minuc. Pel.

Oct. S.
» Amm. Marcell. xxfi. 11.
" Orig. c. Cels. viu. 38,

THE CHURCH AND THE WORLD. 253
rude, it is easy to see that zeal would often be carried beyond the
limits of reason aud good order. Heathenism indeed was so mixed
up with the ordinary routine of society and home that the believer
would be forced to stand in a position of continual protest. The
proceedings of the courts, the public ceremonies, the ordinary
amusements were more or less connected with idolatrous forms
or observances. The smoking altar constantly called for some
sign of abhorrence'. The universal presence of the images of the
gods made watchful caution a necessity for the believer. The
common language of familiar conversation often required a dis
claimer of the superstition on which it was framed '.
Thus it was that in the ordinary conduct of social intercourse, in domes-
and in the closer relationships of life, collisions between Christian
«
conviction and heathen practice were necessarily more frequent
and more perilous. Tertullian has left a lively and well-known
])icture of the difficulties which from hour to hour beset a Christian
wife married to a heathen. ' She certainly cannot,' he writes,
* satisfy the Lord when she has beside her a slave of the devil,
' an agent of his master to hinder the objects and duties of the
' faithful ; so that if she has a station to keep, her husband makes
' an appointment early to meet her at the baths : if a fast is to
' be observed, her husband on the same day has a feast : if she
'has to go out, then above all -other times engagements with her
'household interfere...' 'Will you be unobserved,' he continues
addressing the woman, ' when you sign [i. e. with the cross] your
' couch, your person, when you express outwardly your abhorrence
' (flatu explodis) of something unclean, when you rise up even by
' night to pray 1 and will you not seem to be engaged in some rite
' of magic 1 Your husband will not know what you taste in secret
' before every meal ; and if he learns that it is bread, he does not
• believe that it is that which it is said to be. And while he is
'ignorant on this, will he in each case be ready simply to admit
'your explanation, without an expression of sorrow, without a sus-
' picious question whether it be bread or poison I'
1 TertuU. de idol. 11. ' Id. 21, ^ TertuU. ad uxor. u. 4, 5,

254 THE TWO EMPIRES! ^
The Under such circumstances the Christian could not but be
kep™aliv6 brought frequently into direct opposition to the popular faith, how-
cJ tfon 1 ^^^^ carefully he might avoid positions of danger, and however
acts. liberally he might interpret the law of charity. The cases might
be rare where the conscript refused to serve in the army or accept
the badge of his enlistment', where the soldier refused to imitate
his comrades in wearing the crown which he interpreted as the
symbol of slavery to a heathen power", where the yearly banquet
on the emperor's birthday stirred the conscience of the centurion
and moved him to cast off the symbol of his profession^; but
these kept the idea of the conflict present to the minds of men,.
and invested the smaller divergences in thought and conduct with
their real importance.

4. Chris- 4, In this way Christianity challenged persecution. It was
spiritual, universal and therefore it could not acquiesce iu a place beside
national religions : it was absolute and therefore it could not yield
the tribute of conformity to the state worship : it was aggressive,
because it was universal and absolute, and therefore it could not
in the end fail to come into conflict with the civil power. These
characteristics are all conseq-aences or special forms of one funda
mental characteristic, Christianity was spiritual and not temporal.
For the Christian the state was not the highest power. He o-wed
allegiance to a greater Sovereign than the Emperor,
Confusion This essential difference between the two Kingdoms may be
and tem- expressed in another form. In the Empire the spiritual and tem-
povrers in P°'^^^ powers, the ideas of worship and law, of progress and order,
the _ .^grg completely confused : in Christianity they are distinctly se
parated. Just as all the various functions of government were con
centrated in the Emperor, so also the traditional reverence for
natural ties, for all that in which the ancestral 'pietas' found
scope, was directed to him. As the gods were removed further
^ Acta S, Maximiliani, Euinart, p. ' TertuU. de cor. mil. i.
300' ' Acta S. Mai'celli, Euinart, p. 302.

THE CHURCH AND THE WORLD. 255
from the affalirs and thoughts of men, the state became the symbol
of that which was permanent and sovereign; and in the Emperor
the state was personified. The principle was laid down from the
first but it was only realised by degrees. It was natural that
Augustus should refuse the title of 'Lord':' it was hardly less
natural that Domitian should claim to be styled 'Our Lord and
God^'

III,
The claim of Domitian is a startling illustration of a fact which The World
has an important bearing on apostolic thought and language. The posi- in the
tion assumed by the Eoman Emperor gave a distinctness to the con- ^P^ror,
ception of ' the world ' in the first age which it is very difficult for
us now to realise, ' The world ' was not then an abstraction but, to
take an obvious illustration, the most definite power which received
worship at Ephesus in the time of St John, The inscriptions which
decorated the places of public resort could not fail to keep before the
inhabitants of that city this clear and intelligible service in which
that which is earthly obtained consecration in its earthliness. In
the Emperor 'the world' found a personal embodiment and claimed
divine honour.
The growth of the worship of earthly sovereignty is a singular Emperor-
eiiisode in the history of the Empire, or rather it is the essential the chmax
moral of it. As the faith which was founded upon sacrifice fi, • 1
grew to be a supreme power, so on the other side men found in system,
' Suet. Oct. 53. Eckhel, I. e. There is a consecration
^ Suet. Domit. 13. There are two coin of the latter Emperor with the
coins of Aurehan which bear the in- inscription: eew Kd>p60 ceB and ou
acriptions: Deo et domino nato and the reverse AsJ3ieP'«5Cic : Eckhel, vii-
Deo et domino nostro. The head of the 509,
Emperor is rayed and on the reverse On the use of the titles Dominus
is the inscription : Mestitut . orbis, and Deus on coins see Spanheim, De
Eckhel, vii 482. There are three types priest, et usu nummorum, ii. 4823.;
of coins of Carus with the inscription: 489 ff. Compare also Tert. Apol. 34
Deo et domino Caro. Eckhel, -vfi. so8. and on the other hand Dion Cass, Iv,
These coins seem to have been struck 13 (Seanbrqf).
during the fifetime cf the Emperors,

256 THE TWO EMPIRES:
triumphant force that which could command their immediate
homage. On a selfish view of life, where the visible is the measure
of hope and aspiration, this is indeed the necessary end to which
worship comes. That which may have been the worship of heroes
degenerates into the worship of conquerors. The idolatry of service
passes into the idolatry of success,
Tjijjg The later period of Grecian history shews the transition from
growth of tjjQ adoration of the unseen to the adoration of the seen, from the
hero-
worship, conception of gods to the conception of divine men, whose divinity
was recognised first in true nobleness and then in mere strength'.
The certain symptoms of the change are found in the time of the
Peloponnesian War, but as yet the feeling which guided it was
generous. The honours which the people of Amphipolis paid to
Brasidas were at least given to one who had died for the inde
pendence of their city^; and Lysander to whom first religious
honours were paid while still living had crowned his country -with
a decisive victory^ Even in the next stage the magnificent exploits
of Alexander might seem to offer some excuse for the assumption
of more than human dignity; but -with his successors in Syria
and Egypt simple selfishness was consecrated*. The old beUefs

' It is said that Darius the father of
Xerxes first received from the Egyp
tians the title of 'God' iu his life
time. Diod. Sic. i. 95.
'^ Thuoyd. V. 12. So the Syracusans
gave to Dion ' the honours of a hero : '
Diod. Sic. xvi. 20. Herodotus gives
an earlier example of hero-worship,
which he says was unprecedented, in
the case of Philippus of Crotona, a
victor at Olympia, and the hand
somest man of his time. After his
death, he says, the Egestseaus, Sia
rb eai'rov koKKos inl rov rarpov avrov
¦TjpQov ISpvaapevot Bvcrlqai airov IXoitkov-
rai (Herod, v. 47).
' Plut. Lysander, 18. Honours simi
lar to those paid to Lysander were
paid to T. Quinot. Plaminiuus at Chal-
cis in the time of Plutarch {In Kal KaB'
VSs). This was the close of the Ptean
sung at the sacrifice in his honour ;

piXnere, Kovpat,
Zijva piyav "Pdpav re Tirov B' a^cta
'Pwpaiajv re nlartv.
'I^tE Ilatdy, iS lire irGrrep.
Plut. Titus, c. 16.
Suetonius speaks of the erection of
temples in honour of proconsuls as
an ordinary honour : Templa quamvis
soiret [Augustus] etiam proconsulibus
deoerni solere, in nuUa tamen pro-vin-
oia nisi communi suo Eomasque no
mine recepit {Oct. c. 52). So Cicero
takes credit to himself for having de-
cUued the compliment: Ep. ad Att. x.
21. 7; ad Quint, fr. i. i, 26. But in
such cases the temple was not erected
to the officer, but in honour of him,
though the transition from the one
thought to the other became easy a-
mong degenerate races.
* For the worship of the Ptolemies
see Theocr. Id. xvii.

THE CHURCH AND THE WORLD. 257
had died out Euhemerus had laboured to shew that the persons of
the popular mythology were mortal heroes, and there was no
longer any faith behind, which such beings could embody and repre
sent. It was then only a step to substitute a power present at
least and real for that which was not different in kind and obscured
by time. Great sovereigns were felt to be more powerful than the
ancient gods ; and the language in which Tertullian describes the
popular feeling of his o-wn time in Africa was already true three or
four centuries earlier in the kingdoms of Alexander's successors.
Atheism was a less serious charge than disloyalty. The majesty of a
god was less august than that of a monarch ; ' for,' he adds, saying
of his countrymen what was equally applicable to the subjects of an
Antiochus or a Ptolemy, ' you regard the Emperor with a greater
' dread, and more calculating fearfulness than Olympian Jove himself
' ...you would sooner forswear yourselves by all the gods than by the
* single genius of Csesar'.'
The general unbelief in spiritual powers which thus grew up in Extends to
the Greek kingdoms of the East after the conquest of Alexander soon
spread to the West, The speculations of Euhemerus found an
advocate at Eome in the poet Ennius". At the same time however
the national Italian faith in the gods of the family — the Lares,
the Manes, the Genius — modified the results which they were
calculated to produce. Such a faith declared that in man there is
something more than what is called human. The life of the family,
of the clan, of the state was acknowledged to be Di-vine, and to have
a connexion with an unseen order. ' Eoma ' was already worshipped
as a goddess, and assumed before long the figure and attributes of
Pallas". If the belief in the ancient divinities was gone, some con-
It was with better reason that Deme- Library of Trinity College there is an
trius obtained divine honours at Si- inscription ou an altar found at ' Eo-
cyon : rtpCiv IrroBiav (rvxe napa, rots ev ' Chester in Ehedesdaile ' which bears
vaBomi (Diod. Sic. xx. 102). at the head the letters n . b . s . (D[e8e]
' Tertull. Apol. 28. Minuc. Pel, Oct. E[omK] S[aerum]). Comp. Mommsen,
29. Compare the song in Athen. vi. 63. Iscrr. Lati. -vii. 179, No. 1037.
^ Cic. de Nat. Dear. i. 42, 119. Some interesting representations of
' The Smymseans claimed to be the Eome on coins are given in the The-
flrst who erected a temple to Eome saurus MorelUarms : see Haveroamp's
B.C. 195 (Tac. Ann. iv. 56). The wor- Indexs.v. (ed. 1734). HowsoonEome
ship spread even to Britain. In the appeared as Pallas is disputed.
w. 17

258 THE TWO EMPIRES:
ception of the Divine stUl lingered, ' For a mortal to help a mortal,*
writes the elder Pliny, 'is the essence of deity (Deus est mortah
' juvare mortalem), and this is the way to eternal glory. By this
'path it was the chiefs of Eome advanced: by; this it is'— so he
adds coming to his own time — ^'Yespasian, the greatest ruler of any
'age is now proceeding -with his children, in a heavenly course,
' succouring the exhausted Empire, And the oldest form of retum-
' ing gratitude to benefactors, is that such men should be enrolled
' among the deities ','
Two ele- Thus in the consecration of the Emperors^ two distinct elements
the idea of were combined, the national faith in the Genius and the eastern
wSship^" adoration of power. The homage which one citizen might yield
in ser-vUe adulation to a supreme lord, might be rendered by
another to that which he looked upon as the" spirit of the state.
Such a combination of thoughts was present to the mind of the first
emperors. Augustus during his lifetime would not allow any temple
to be erected to himself alone, but only to ' Eome and Augustus^'
The con- Yet even so there were some men left in the republic who felt
secratiou
ofJuUus that the first assumption of divine prerogatives by Csesar justified his
death'. But Csesar had himself measured more accurately the true

1 Plin. Hist. Nat. u. 7. The same
kind of feeling runs through the frag
ment of Cicero's treatise De consola-
tione (ap. Lactant. Instit. i. 15) in
which he proposes to render divine
honours to TuUia : te omnium opti-
mam doctissimamque, approbantibus
diis immortalihus ipsis, in eorum coetu
locatam ad opiniouem omnium mor-
talium conseorabo.
2 The subject of Apotheosis has been
treated at length by J. D. Sohoepf-
Hn in a special dissertation (De apo-
theosi... Argentor. 1729). Eeferences
to later literature are given in Pauly,
Beal-Encykl. s.v.
Boissier discusses the Apotheosis of
the Eoman Emperors with special re
ference to that of Julius Cssar and
Augustus in considerable detail {La
Beligion Bornaine, i. 122 — 208).
2 Inscriptions of this form are found
as at Mylasa: 0 S^pos airoKpdropi Kaf-

a-api Beov vli^ SejSao-rt^ dpxtepei peyUrrcp
Kal Beq, 'Fdpq (Boeckh, Inscr. Gr. No.
2696); at Cyme iu Mysia: inl lepius
rds "Pdpas Kal avrOKparopos 'Kataapos
6iu ilia, Bia ^epa<TTa...IIa\apavos {id.
No. 3524); and at Athens: Beg.'Pdpq
Kal Scpao-ry Kai(Tapi {id. No. 478).
Elsewhere the name of Augustus
stands alone, as at Malta: dpiptnoKei-
aas Bef Aiyo^arip {id. No. 5754); and
Dium: avroKpdropa Kalirapa 8eov vlbv,
Behv SejSao-Tov... {id. No. 3604). Comp.
id. No. 4474, \pTj<pi(Tpa TTJs Tro'Xctos nepi-
ipBiv eey AiyoiiTTiji (Syria). See also
Nos. 2087, 3285, 4238; and Appian,
Bell. Civ. V. 132, Kal qv b Kalcap irav
is ToVe 6Kra Kal etKoot, Kal airbv al ird-
Xets TOIS a-(j>eripots Beols ovvlSpvov.
^ Suet. Jul. Ccesar, c. 76. Non enim
honores modo rdmios recepit. ..sed et
ampliora etiam humauo fastigio de
oerni sibi passus est: sedem auream in
ouiia et pro tribunafi, thensam et fer-

THE CHURCH AND THE WORLD, 259
spirit of his age, though he fell a victim to the few. No sooner
was he dead than the Senate decreed to him ' every honour divine
'at once and human' ;' and he was placed in the number of the gods
not only ' by the word of those who passed the decree, but also by
' the conviction of the people, A comet appeared for seven days in
' succession at the first celebration of the games which Augustus
' exhibited in his honour, and it was believed that it was the soul of
' Csesar admitted into heaven ^'
When the beginniug was once made the descent was rapid' Worshipof
Augustus resolutely refused to receive divine honours publicly at at Eome,

oulum Circensi pompa, templa, aras,
simulacra juxta deos, pulvinar, flami-
nem, lupercos, appeUationem mensis e
suo nomine. Comp. c. 88 in deorum
numerum relatus est non ore modo
decerneutium sed et persuasione vulgi.
1 Id. 0. 84. Comp. Dion Cass, xlvii.
19. 2 Id. 0. 88. The language of the
poets is weU known and not without
deep significance, before it had become
conventional. Comp. Ovid, Met. xv.
840 ff., and Burmann's note; Fasti
iii. 701 ff.; Luoan, Phars. i. 45 ff.
The language used in an inscrip
tion at Ephesus in honour of Jul.
Csesar (a.u.c. 706 — 7), which St John
may have read, is worth quoting:
. . . Td't'ov 'lovKtov, Va'tov vlbv 'E.altrapa,
TOV apxtepea KoX avroKparopa Kal rd dei-
repov vnarov, tov dnb "Apeas Kal 'A<ppo-
delTTjs Bebv inirpavrj Kal Kotvbv rov dv-
Spwntvou piov aarripa... Boeckh, Inscr.
Gr. No. 2957,
' The rite was variously described
by Latin writers as dicari caelo, eon-
secrari, inter divos referri, in deorum
numerum referri (Suet.), divus appellari.
Thus Eutropius says of Claudius:
post mortem conseoratus est di'vusque
appeUatus (vfi. 13), and of Antoninus
Pius : inter divos relatus est et merito
oonseoratus (viu. 8). His notice of the
consecration of Diocletian is remark
able: Contigit igitur ei, quod nuUi
post natos homines, ut oum privatus
obisset inter divos tamen referretur.
The Greek historians use the terms

dnoBkaais (TertuU. Apol. 34) and iK-
detd^etv. Herodian has given a detailed de
scription of the ceremony in connexion
with the consecration ' of Septimius
Severus (Herodian, iv. 2). The last
sentence is worth quoting. The struc
ture on which the figure of the de
ceased was placed in order to be con
sumed is buUt, he says, ' Uke a Pharos '
in diminishing stages. When the pfie
is lighted an eagle is let loose from
the highest and smallest, 'as from a
'battlement, to ascend with the fire
' to the sky. This is beUeved by the
' Eomans to carry the soul of the Em-
' peror from earth to heaven ; and from
' that time he is worshipped {BprjaKeve-
' rat) with the rest of the gods.' How
ever diflScult it may be to beUeve that
such an exhibition was made in the
first age of the empire, Dion relates
that this ceremony was performed at
the burning of Augustus : q piv [nvpd]
dvqXla-Kero, aerbs Si rts i^ avr^s dtpeBels
dvlnraro ds Kal S^ t^v ^vxw aOrov is
rbv oipavbv ava<pipiiiv (Ivi. 42) ; and Sue
tonius relates that one was found, a
man of praetorian rank, who swore
that he saw his form (eflSgiem) ascend
from the pyre to heaven: Oct. 100.
Compare also Dion Cass. (XiphU.)
Ixxiv. 5 (an eagle rose from the pyre
of Pertinax),
The Apotheosis is represented on
two important works of art, on the
' Tiberian Agate,' and on the base of
the column of Antoninus Pius, There
17 — 2

26o THE TWO EMPIRES:
Eome' though he accepted the title (Augustus, 'ZepaxrToi) which
seemed to challenge them"; but at his death his feeling, at least, was
sufficiently notorious to be made a ground of reproach'. In this
respect the description which Ovid gives of the private worship
which he paid to the members of the imperial family at his place
of exile on the Euxine may probably serve as a type of the popular
practice even during the emperor's lifetime:
' Nee pietas ignota mea est : videt hospita teUus
In nostra sacrum Csesaris esse domo.
Stant paiiter natusque plus, conjuxque sacerdos,
Numina jam facto non leviora Deo...
His ego do toties cum ture preoantia verba
Eoo quoties surgit ab orbe dies*.'
After the death of Augustus divine honours were solemnly de
creed and paid to him in the capital. The Senate decreed to him
' a temple and divine rites (caelestes relligiones) ' ^ "A sacred college
(sodales Augustales) was established afterwards to pro-vide for the due
performance of the ceremonies connected with Ms worship ''. And the
crowning rite of the 'apotheosis' sanctioned and defined the rehgious
honours which he had received and which were yet due to Mm'.
in the In the provinces the enthusiasm of the devotees of the Empire
provinces. was allowed free scope.- The only limit placed upon it was that
which has been already mentioned: Augustus required that the
name of Eome should be joined with his own. In obedience to this
command temples were dedicated at Athens' and Pola' to Eome and
are good outUnes on a smaU scale and and nimbus: Montfaucon, I.e. p. i6i :
descriptions of both in Millin's Galerie Sohoepflin, Tab. ii.
Mythologique, pU. clxxix, clxxx, and i Suet. Oct. 52.
also iu Sohoepflin, Tab. i. A large 2 ggg below, p. 267, n. i.
engra-ving of the sculpture on the base ¦* Tac. Ann. i. lo.
of the column of Antoninus is given « Ovid, Ep. ex Pont. iv. 9, 105 ff.
in the Museo Pio Clement. V., tav. Other passages of the Augustan poets
xxix; and of the 'Tiberian Agate' iu are worth study.- Virg. Eel. i. 6 ff.;
Montfaucon, L'AntiquitS expUquee, v. id. Georg. i. 24 ff. ; iii. 16 ff. ; Hor. Od.
153. The Apotheosis of Faustina is iii. 25 ; iv. K, ^2.
representedonabas-relieffromtheAroh s Ta'o. Ann. i. "ir ; Dion Cass Ivi 46
of M. Aurelius. Parker, Phot. 1686. 6 Tac. Ann. i. 54 ; Hist ii gt
To these works may he added a ? Dion Cass. Ivi. 34 42
group at Madrid symboUsing the Apo- 8 Comp. Suet. Oct. 60. Boeckh
theosis of Claudius, in which au eagle Inscr. Gr. No. 47S ' '
ie represented bearing the bust of the s Stuart and Eevett, Athens iv.
Emperor, who has a rayed crown (ed. 1816).

THE CHURCH AND THE WORLD. 26 1
Augustus; and Herod the Great placed two images to these kindred
powers in the temple which he built at his new Csesarea'. The
cities of Asia Minor vied with one another in paying him the same
kind of honour. He was celebrated in temples at Pergamum*, at
Nicomedia, at Mylasa', at Cyrene, in his lifetime. At Sparta he
seems to have had a temple alone hke Julius Csesar which was seen
by Pausanias'' There were temples to him also at Cyzicus, Nysa,
ApoUonia in Pisidia, and Assos. The Augusteum at Ancyra has
preserved the famous record of his achievements which was inscribed
upon its walls ^ The Augusteum at Alexandria was one of the most
splendid buildings in the city". In the West temples were raised to
him at Tarragona in Spain', at Narbonne, Vienne and Lyons in
Gaul'. And Philo could say that the whole world decreed honours
to Augustus equal to those paid to the Olympian gods'.
It is unnecessary to trace at length the repetition of similar Later con
secrations.
honours in the case of the following Emperors. The example once
given wa;s steadily followed with such variations as were due to the
individual character of those who claimed or gave them. Tiberius
imitated the reserve of Augustus. He only allowed a single temple
1 Jos. Ant. XV. 10 (13); id. B. J. i. ^ Philo, i.e. ii. pp. 567 f.
21 (16). He placed in it a statue of At Tentyra he was caUed Zeis iXev-
Augustus 'as large as that of Zeus at Biptos. Boeckh, Inscr. Gr. No. 4715.
Olympia, of which it was an imitation, Ephesus claimed to be veaKbpos of
and another of Eome equal to that of the August! and of Artemis : Inscrr.
Hero at Argos' (Jos. loc. post.). Nos. 3, 7, 13, 15 from the Great Theatre,
Augustus, under the form of Jupiter No. 15 from the site of the Temple,
and Livia, with the attributes of Eome, No. 12, 15 from the city and suburbs,
are represented on a famous cameo at in Wood's Discoveries at Ephesus, 1877.
Vienna : MilUn, Galerie Mythologique, On the Temples of Augustus see
olxxxi. 676; compare itZ. clxxviii. 661. Guillaume, I.e.
2 Tac. Ann. iv. 38, 55. On Eoman consecration coins he is
2 Boeckh, Inscr. Gr. No. 2696. styled generaUy Divus, but once on a
* Pausan. iii. 11. 4. This may have coin of Gallienus Deus; and this title
been erected after his death like that is found on provincial pieces (deo
at Nola: Suet. Tib. 40. avgvsto) : Eckhel, vi. 125.
^ On this Augusteum compare E. The foUowing inscriptions are taken
GuiUaume, Revue ArcMohgique, 187 1, almost at random: at Perugia, nvmini
pp. 347 ff. AvavsTi SACK. (Orelh, 608): at Verona,
s Philo, Leg. ad Cai. ii. p. 567. deo avg... (id. 609) : at Herculaneum,
' Tac. Ann. i. 78, Comp. Spartian. divo avgvsto avgvstales (id, 610) : at
Traj. c. 12. Pano, divo avgvsto. ..pio patbi domi-
8 Suet. Claud. 2. GuiUaume, Rev. nobvm.
Archiol. 1871, p. 348.

262 THE TWO EMPIRES:
to be erected to himself in connexion -with the Senate in Asia; and
refused to sanction a like honour in Spain', It is said that Caius
when he was warned that he had gone beyond the dignity of emperors
and kings, immediately claimed the majesty of the gods, replacing
by his own likeness the heads of famous statues, and offering him
self for the adoration of the citizens between the figures of Castor
and Pollux ^ A temple erected to Claudius at Gamulodunum, to
enforce, as it appeared, an endless dominion over the Britons, is given
as one of the causes of the revolt of Boadicea', Nero after the con
spiracy of Piso went further than his predecessors and allowed a
temple to be decreed to himself at Eome with the epithet 'Divus'
though some at the time regarded the assumption of such a title as
an omen of speedy death *,
When the chiefs of the state were thus invested -with a divine
character, it was natural to extend celestial honours to the prin
cipal members of the imperial family. Accordingly -wives and
children of the emperors received the stamp of divinity^, Caius
consecrated his sister^ and Trajan his father'. The license of such
power was not exhausted, till Hadrian carried the profanation of
worship to the furthest limit, and offered his unworthy favourite,
Antinous, who was not even a Eoman, as a new Bacchus or Apollo
or Pan, for the adoration of the world. 'And all men,' in the in-
1 Tac. Ann. iv. ij, 55 f. ; 37 f. See Schoepfliu.'pp. 54 ff. The first lady
° Suet. Cal. 22. of the imperial family who was con-
3 Ta.0. Ann. -ziv. 31. Comp. id. Ann. secrated was DrusiUa, the sister of
xii. 69 ; xiii. 2. Caius : Suet. Oalig. 24.
* Tac. Ann. xv. 74. Comp. Tert. Nero gave divine honours to his
Apol. 34. daughter Claudia Poppsea who died
Ou contemporary coins he bears the an infant: Tac. Ann. xv. 23.
titles of Zeus, ApoUo and Hercules; Those who had been consecrated
and one coin iu his honour is inscribed were often represented under the form
TV aarijpt t?s oUovpivqs : Eckhel, vi. of the old deities, Livia, for example,
^7^*- as Juno, Julia as Ceres, Faustina as
s Thus the wives of Augustus (Livia) , Cybele (Sohoepflin, pp. 90 f.)
Vespasian (DomitiUa), Trajan (Plo- In the JIftts, Pio Clement. V , Tav.
tina), Hadrian (Sabma), Antoninus xxvi. there is a striking representation
Pius (Faustina), M. Aurelius (Faustina of Hadrian in the character of Jupiter.
Pia), Septimius Severus (Julia Au- 6 Comp. Suet. Calig. 24.
gusta), Maximinus (Paulina), Valerian ' PUn. Paneg. 10 f.
(Mariniana), received divine honours.

THE CHURCH AND THE WORLD, 263
dignant words of Justin, 'were eager to reverence him as a god
through fear, though they knew who he was and whence he sprung '-

These details, a few only out of many which are preserved on Two
elements
coins and inscriptions as well as in the scattered notices of historians, in the
win indicate how deeply the belief in the superhuman character of ^^i of
the Emperor was inwrought into the popular mind in the first and Emperor-
' ° worship.
second centuries, and how welcome it was to the mass of men, as
offering them at least a definite object for worship, though the more
thoughtful might shrink from some of the consequences which such
an opinion carried with it. If we now endeavour to look at the
beUef more closely we shall see that as it was based upon two ideas
originally, so it was manifested in two forms. We have to distinguish
the position of the Emperor during his lifetime, and his position
after death: the apotheosis and the inherent sacredness of the head of
the state. These two elements are by no means necessarily connect
ed. Many emperors like Caius and. Nero and Domitian who had
claimed and received while living divine honours were not reckoned
among the gods after their death. The apotheosis was a deliberate
act of the state performed through the Senate : the sacredness of the
Emperor followed from the simple possession of power. Practically
it was the latter which made a stumblingblock to the Christian.
The recognition of the di-vinity of the Emperor found expression in
many of the acts of daily life. The apotheosis once accomplished
1 Just. M. Apol. i. 29. Orig. c. Cels. lAKXW and Ncco nyOlca (Tarsus),
iii. c. 36, ocTiAioc Md,pK6AAoc lepeyc toy
Eckhel {Doctr. Numm. vifi, 463) gives antinooy (Corinth), antinoon GeoN
a list of members of the imperial (HierapoUs, NicopoUs), h nAxpic an-
famUy whose consecration is witnessed tinoon eeoN (Bithynium), hani an-
byooins, 48 in aU, including 1 5 females, TINOW (Arcadia?) One inscription
Compare also Schoepflin, pp. IS — 57. may be added: antinocoi cyNGpo-
The divine worship paid to Anti- N601 twn cn AirYnrwi GewN m,
nous may serve as a striking example oyArrioc dinoAAooNioc rrpocjJHTHC
of popular fanaticism or profanity, (Gruter, p, 86, i).
Among the inscriptions on coins struck These examples are taken from
in his honour by Greek cities— 'none Eckhel, Doctr. Numm. vi. 528 ff.
'were struck at Eome or in Eoman The worship of Antinous was stiU
'colonies'— are the foUowing: anti- continued in Egypt in the time of
Nooc lAKXOC (Adramyttium), New Clement (Pj-otr, iv. p. 14P.).

264 THE TWO EMPIRES:
only added one more to the hst of deities who had no strong hold
even upon the thoughts of the heathen.

The wide i. The essential divinity of the sovereign power was the
tjja main religious thought of the Empire, but at the same time the
' ceremony of the apotheosis gave distinctness to the conception
of divinity in the li-ving Emperors. The various emblems proper
in the gods which were attributed to the deceased on works of
art — the rayed crown, the pure wand, the nimbus, the sacred
car, the eagle — -appealed to the imagination and brought the idea
of deity nearer to the earth. Moreover the apotheosis was not
necessarily the reward of signal virtues. If it had been so the
rite might have lessened the respect wMch was rendered to a
vicious sovereign. But as it was the exceptions were not sufficient
to disturb the belief that apotheosis was the natural issue of an
ordinary reign'. The language of Pliny is undoubtedly rhetorical,
but still there is some truth in his contemptuous explanation of the
motives which had led to earlier apotheoses in order to extol the
wisdom of Trajan. 'Tiberius consecrated Augustus, but he did so in
' order that he might introduce the charge of treason : Nero conse-
' crated Claudius, but that he might mock [the ceremony], Titus
' consecrated Vespasian, and Domitian, Titus, but the former that he
' might appear to be the son, the latter that he might appear to be
' the brother of a god. You have raised your father to heaven not to
' inspire fear into the citizens, not to insult the deities, not to gain
'honour for yourself, but because you believe him to be a god^'.
Such a belief however was not required even from the noblest
Emperors. ¦ It is reckoned among the most distinguished merits of
M. Aurelius that he dissembled or defended the profligacy of his
colleague Verus, though it was most repulsive to him, and procured
for him all the honours of consecration'. On the other hand it is
said that the consecration of Marcus himself was sometMng more
' PUn. Panes', n- prseterquam oonseerationis honore dig-
^ Comp. Spart. Hadr. 27. Suet. natus. ..oarpsit...edictis.
Domit. 2 [Titum] defunctum ... nuUo ^ Capitol, M. Aur. 15.

THE CHURCH AND THE WORLD.

265

than a pageant. No one thought that he should be lamented as one
who was lost. Death had simply restored him to the gods who had
lent him for a time to men. Not to have his statue in the house, if
a person's position allowed or required it, was sacrilege; and some
believed that he continued to care for his people and revealed to
them the future in dreams'. But such cases on either side were
rare and the mocking words -with wMch Vespasian recognised the
progress of his fatal Olness sufficiently describe the general feeling.
'Woe is me: I suppose I am on the point of becoming a god'.'

^ Capitol. M. Aur. 18 parum sane
fuit quod Uli honores divinos omnis
seta^ omnis sexus omnis conditio ac
dignitas dedit, nisi quod etiam sacri-
legus judicatus est qui eius imaginem
in sua domo non habuit, qui per for-
tuuam vel potuit habere vel debuit,
Comp. id. Ant. P. 13.
^ Suet. Yesp. 23.
It is said by Eutropius (x. 15, 17)
that Constantius and Jovian were con
secrated {j,nter divos relati)', and the
title Di-vus was given to the deceased
Emperors in formal documents to the
close of the Western Empire (Sohoepf
lin, pp. Jo f.). The title was trans
ferred to later sovereigns even during
their lifetime; and John of Safisbnry,
in a passage referred to by Schoepflin,
remarks on the misuse of the word in
his time: Sues quoque imperatores
quos de more Eoman^s populus fide-
liter jugulabat, deifica-vit fidelius inani
solatio... eosque mentiebantur in sor-
tem transusse numinum ac si caelo
suo mundoque regendo, nisi tyrannis
ascitis, omnipotentis non sufficiat ma
nus. Facti sunt ergo divi indigetes
aut, ut aliis placet, heroes, quos nee
etiam humana sorte dignos Eomano-
rum perfidia reputavit. Traotum est
hinc nomen quo principes virtutum
titulis et verss fidei luce prsesignea se
divos audeant nedum gaudeant appel
lari, veteri quidem consuetudine etiam
in vitio et adversus fidem cathofioam
obtinente (Polycr. iu. 10; Migne, Ptt-
trol. Lat. cxcix, 496), Charles the
Great had already condemned the cus
tom. After reproving Constantine and

Irene for their assumption of the title
and for the use of the corresponding
word divalia in regard to their decrees,
he says : Cesset igitur, oesset falsi
nominis ambitio, destituatur antiqui
erroris vestigium, facescat csecse super-
stitioius vocabulum, abdicatur prooa-
cis nominis superoUium, peUatur a
fideUbus in divos transferendorum
hominum gentUe mendacium {Libr.
Carol, cap. de imag. i. 4).
The Consecration Coins form an
interesting study. The mode in which
the old idea is translated into a Bib
lical form in the consecration coin
of Constantine is of singular interest.
The head of the Emperor is covered
with the usual veil, but on the reverse
the eagle which before symboUsed the
removal of the soul above no longer
appears. In its place the Emperor is
represented in a chariot drawn by
four horses with upUfted head and out
stretched hands, and from heaven the
Divine Hand is stretched to raise the
believer. In this connexion an earfier coin
may be mentioned, which seems to ex
press simply the Christian thought of
' consecration.' This is one struck by
GaUienus in honour of his vrife Salo-
nina. It bears the empress seated
with an oHve-branch in her hand and
the legend avgvst . in pace. The last
two words can scarcely have a dif
ferent meaning from that which they
bear on monuments. They shew al
most beyond question that Salonina
was a Christian, and that the coiu
was struck by the Emperor in memory

266 THE TWO EMPIRES:
The genius 2. The apotheosis gave deflniteness to the idea of the imperial
Emperor, divinity by the consequent array of priests and sacrifices and temples;
but it was, as has been said, the , practical belief in the essential
sacredness of the Emperor as such which forced the Christian into
direct antagonism with the state'. He could not, Hke his fellow-
citizens, acknowledge the 'Genius' of the Emperor: he could not give
divine honour to the Emperor himself. The Genius or Fortune of the
Emperor symbolised the spiritual energy wMch through him was sup
posed to direct the whole system of the commonwealth. To swear
by this was to recognise the reality of a power which the Christian
either denied to exist or held to be malignant^ And it was equally
impossible for Mm to attribute to a man any of the prerogatives wMch
he held to belong to God. 'We render honour to the Emperor,' writes
TertuUian', 'in such a way as is la-v?ful for us and expedient for him,
' as to a man who stands next to God, and who has obtained what-
'ever he is from God, and is less than God only... And so we offer
' sacrifices for the safety of the Emperor, but to our God and his, and,
' as God has enjoined, with simple prayer.' And however extravagant
of his wife after her death. Comp. Julian : genio antiocheni.
King, Early Christian Numismatics, Inscriptions in honour of the Genius
pp. 44ff.; and on the whole subject of of a particular place, or society or
Consecration Coins Eckhel, Doctr. person are very frequent. Among the
Numm. -viii. 456 ff. Bomau inscriptions Mommsen gives
1 The representation of the Genius examples of dedications: genio oek-
is found sparingly on the coins of the turls:, o. TuniLiE, g. sancto castbo-
early Emperors: e.g. genio augusti hum, g. hokkeorum:, g. deoubls;, g.
(ISfero: Eckhel, vi. 272); genio 1^. m. exercitus, &c. (Inscrr. Latt. vi, i,
(Augustus: id. vi. 97 f.); genius p. h. 208 ff.). In Britain inscriptions are
(VitelUuB, id. vi. 317). Towards the found genio loci, g. CENinRia;, a.
close of the third century the Genius cohoriis, g, valli, g. tekbje britan-
appears much more commonly and in nice, &c. id. -vfi. The corresponding
different forms. It is significantly cha- phrases tyxh ceBACTOY ^^^ tyXH
racteristic of the reign of Diocletian. noAecoc are found on Greek coins:
The foUo-wing types of inscription are Eckhel, iv. 60; u. 455, It would be of
given in Bandurius: genius augusti, deep interest to compare the ideas of
G. AUGUSTORUM, G. AUGG. ET OOSS., Q. TYXH and GENIUS.
CESARis, and genius exercitus, g. There is au impressive figure ot the
KXEHOITUB ILLTBIOIANI, G. ILLXRICI, O. GcuiuS of AugUStuS IQ the MuS, Pio
iMPEBATORis, G. popuLi ROMANi. The Clement, ui Tav. 11.
GENIUS AUGUSTI, G. IMPEBATORIS, G, ^ Orig. C. Cels. ¦viu. 65.
POPULI ROMANI appears on coins of ' Tert. adScap. 2. Comp. Theoph.
Constantine. The only later example ad Autol. i. 11.
which I have observed is on a coin of

THE CHURCH AND THE WORLD, ^6']
the pretensions may appear which Tertullian here sets aside they were
a necessary consequence of the conception of the Empire, The very
title 'Augustus' was rightly felt from the first to separate him to
whom it was assigned from other men, and, so to speak, to conse
crate him wMle stiU on earth'. So O-vdd rightly contrasts the name
-with the most glorious titles which the heroes of Eoman Hstory
had won, and adds :
' Sed tamen humanis oelebrantur honoribus omnes :
Hie socium summo cum Jove nomen habet.
Sancta vocant augusta patres: augnsta vocantur
Templa, sacerdotum rite dicata manu 2.'
If the Empire was one and had one life, if the centre of life was in
the sovereign, if the many deities of polytheism were supposed to
exercise local and circumscribed authority it is evident that the
Emperor alone could offer to all his subjects a common object for
adoration. In him all that affected their outward well-being was
-visibly gathered up. No member of the popular Pantheon presented
a similar point of convergence for hope. If unity could be gained
under polytheism it could exist only through an actual, temporal
head. And this unity it was, constructed artiflcially and set forth
for the acceptance of men in the person of an Emperor, that the
Roman system expressed.

In such a view of humanity the Christian found the complete Essential
ly opposer
to the idei
of Chris-

antithesis to that which had been revealed to him. He held indeed to the idea

most firmly the unity of humanity, but this was assured to him in °.' ^P^"
the Incarnation. Unity resting on that which is outward seemed to
him necessarily to be partial and worthless. He reached forward to
another order for the resolution of all the discords of life. He could
not acknowledge in the Emperor the centre of that larger being
wMch he had found in all its fulness in Christ. He could not invoke
the Genius— the demon — the spiritual essence of a power which
"^ On the title compare Eckhel, Docir. airbv koI iXKqvli^ovris ntos wcrnep rtvi
Numm. vifi. pp. 355 ff. The words of aenrbv dnb rov ae^d^eaBat npoireinov.
Dion Cassius (liu. 16) state the case ^ Ovid, Fasti, i. 5o7 ff. Comp. Suet.
plainly: Avyovaros us Kal nXeiov ij Octai;, 7; Florus, ii 34, OntheEphe-
KOTct dvBpiinovs av ineKXqBri, ndvra ydp sine inscriptions ejuXoae^atrros occurs
rd ivriporara xal rd lepuirara avyovara not unfrequently as a regular official
npoaayopeierai' ii ovnep Kal He^aarbv epithet.

268 THE TWO EMPIRES :
stood forth as a rival of that to which he was devoted. He could
not admit any of the prerogatives of absolute and irresponsible
power in the person of one who represented the principles and
authority of the visible order. Thus the opposition of Christianity
and Imperialism was complete and irrevocable. The two Empires,
when regarded in their principles, were seen to be utterly iiTecon-
cilable.

The effect 3. One practical consequence of momentous importance followed
law of from the concentration of all the dignity of the state in the single
ireason. supreme head. An offence against the Emperor was not an offence
against a man but against the commonwealth. Phny, as we have
seen, does not scruple to affirm that Tiberius procured the consecra
tion of Augustus, that he might introduce the law of treason
(majestas, ao-eySeta), The statement may be an exaggeration, but it
is evident that the two ideas closely correspond; and no one can
study the early history of the Empire without feehng that the novel
conception of the law of treason expresses in a most striking form
the change which had passed over the constitution of the state.
Even to a Eoman tMs application of an old law — based on the
exceptional position of the Emperor — often seemed to be intolerably
vexatious. To shew that a man had been condemned for treason
was held in the next reign to be, as Tacitus implies, a presumption
of his innocence'. On the other hand Phny remarks that it was a
crime which a tyrant could plead against those who were free from
every other^ At one time the sale of a statue of the reigning Em
peror was supposed to furnish ground for an impeachment: at another
the conversion of such a statue into vessels for ordinary use. It was
treason to speak evil of Augustus : it was treason to call Cassius the
last of the Eomans '. Caius, it is said, put men to death because
they expressed a poor opinion of his shows, or never swore by his
genius*, 1 Tac. Hist. i. 77. s Tac. Ann. i. 73; u. 50; iii. 70; iv.34.
2 Plm. Panejf. 42. Comp, Tac. ^™. * Suet. Calig. 2T. Comp. id. Claud.
lii. 38. n.

THE CHURCH AND THE WORLD. 269
In such a state of things it will be evident how liable Christians '
would become to the charge of treason, and how impossible it was
for them to render the homage to the Emperor which was the test
of loyalty. They could not offer sacrifices for his safety : they could
not invoke Ms genius : they could not give him titles which seemed
to trench upon the majesty of the one Lord. And while this was
so it was vain for them to appeal to their secret prayers for his
well-being: to pledge their wishes for his safety: to call him 'a man
second to god',' They did not dissemble that they owed supreme
allegiance to another Master : that they waited for the establishment
of another Kingdom : that they must fix for themselves the limits of
their obedience. They were forced to stand as witnesses to the
reality of an unseen world. They felt, it may have been indistinctly
as yet, that in a firm hold on that they had a pledge of a nobler
freedom than had ever been realised among men : that the belief in
God, as made known to them in Christ, was the one safeguard against
utter slavery. And because they believed in His Kingdom as more
sure than all things, they knew that the faith which was committed
to them was for all men, and not for Jew or Greek or Eoman : they
knew that it covered the whole area of life and could not leave any
fragment of it to be occupied by a strange power : they knew that
their work was not one of silence only but of might: and in that
knowledge they were armed for the final conflict for life or death.
1 Tert, Apol. 28 ff,, 32,

THE GOSPEL OF CEEATION.

o HN An ApxHC.nepi toy AdfOY thc zcohc.

THE GOSPEL OF CREATION,

I,
TN attempting to speak of such a mystery as the Gospel of Creation, Conditions
-*- that is of the promise of the Incarnation which was included in which the
the Creation of man, it is e-vident that we have need of watchful and dermis- '^
reverent care lest we should strive to go beyond the limits wMch ®'^'®'
bound the proper field of our powers. It is necessary also that we
should guard ourselves against the danger of using human language,
not only (as we must do) to represent as clearly as possible our con
ceptions of the divine, but as the legitimate foundation for secondary
conclusions. If however we do devoutly recognise that in such
speculations we are entering on holy ground ; if we steadily refuse to
admit deductions as absolute which are derived from the conditions
under which we apprehend the Truth made known to us ; then it is
well for us to look for a time towards the loftiest heights and the
deepest foundations of faith. If we essay sometMng without ' pre-
' sumption and in submission to the judgment of the Church' — to
borrow words spoken on the subject three hundred years ago — 'and
* supported by the light of the divine word give expression to our
'thoughts humbly to the best of our power with stammering hps,
' not only do we not offend God, but we do Him reverence, and not
' unfrequently profit the weaker members of the Church'.'
^ Et si Diviuffi mentis arcana in nostris, mirum non est si nobis, dum
patria pertihgemus iUustrius, ubi in hie agimus, magna sunt ex parte recon-
lumine gloriee lumen nostra -videbimus dita ; attameu cum sine prjesumptione
fehcitatis ; immo cum cogitationes Dei subque censura, prout facimus, sacro-
longe diversse sunt a cogitationibus sanctse ecclesiffi. afiquid attentamus et
w, i8

2 74 THE GOSPEL OF CREATION.
Concep- In this spirit then we must attempt to define our meaning when
progress of we express the belief that the true ProtevangeUum is to be found in
h^aW the revelation of Creation, or in other words that the Incarnation was
towards independent of the Pall. All our present ideas of human life neces-
umon with '^
God. sarily involve thoughts of pain and suffering and weakness. Such
thoughts however are wholly excluded from the conception of that
manhood wMch we regard as predestined in the eternal and absolute
counsel of God for union -with, the Word, or (to look at it from the
other side) as answering to Him of whom it was, in some sense
which we cannot strictly define, the image, related as a copy to the
archetype. In order to gain, however imperfectly and transiently,
this conception, we endeavour to present to ourselves humanity
made in God's image and advancing in harmonious cooperation -with
His Grace towards His likeness. We look upon men and man, upon
the race as well as upon the individual, as far as we can, growing
perfect as God is perfect, holy as God is holy. We follow this progress
to its consummation; and then ha-ving so gained a conception of man
hood, answering to what is made kno-wn of the divine idea of man, we
go on to say that it is most consonant to what God has revealed to
believe that it was His pleasure that humanity, so consummated in
its proper development in many parts, should find its true personality
by union with His Son. According to this "view man's self-will by
which he fell was not the occasion of the supreme manifestation of
the love of God in 'the taking of manhood unto God.' That was
the end of Creation from the beginning. The FaU, and here lies the
greatest mystery of di-vine love, did not frustrate tMs end which it
might seem to have made unattainable consistently with that truth
and justice which define omnipotence.
All idea of There is no question on any side that everything of suffering and
humilia-tion ex- shame connected with the Incarnation was due to the EaU : there is
from such ^'^ question that in our imagiaation the volxmtary endurance of these
a union. Y)j the Son of God makes His love appear greater. But indeed
luce Divmi verbi sufEulti iUud pro veneramur et ecclesite imbecDHoribus
uostro captu humfiiter balbutimus, membris non raro proficimus (Naclan-
non solum Deum non ofiendimus sed tus. Opera, p, 37).

THE GOSPEL OF CREATION. 275
nothing finite can appreciably alter the love manifested in the Incar
nation which is essentially infinite ; audit can be fairly maintained
that we are led by Scripture to regard the circumstances of the
Incarnation as separable from the idea of the Incarnation, and to
hold that the circumstances of the Incarnation were due to sin, while
the idea of the Incarnation was due to the primal and absolute
purpose of love foreshadowed in Creation, apart from sin which was
contingent.

II,
The subject as it is thus presented belongs properly to the later The idea
ages of the Church. It may perhaps be truly said that the thought of Crea-
of an Incarnation independent of the Fall harmonizes with the ^gou^sed
general tenor of Greek Theology ', Some patristic phrases seem to ^ tbe first
3i^6S 01 1116
imply that the thought was distinctly realised here and there, and Church.
perhaps discussed. But the question was not formally raised, at
least not so as to come into prominence, till the xith or xiith century.
The circumstances of the primitive church adequately explain this
silence on a point of speculation, which was not suggested and was
even put out of sight by the work to be done in the first ages. The
intensity of the conflict with heathenism was a necessary hindrance
to the realisation of the unity of humanity ; and physical research
had not -within its o-wn sphere forced the thought of such a unity
upon men's minds. Under such cfrcumstances it was natural that
Christian teachers should concentrate their efforts upon bringing out
the truth of the redemption of a Church from fallen humanity
rather than enter upon the theoretical investigation of the original
relation of man and humanity to God.
There is indeed a divine order in the progressive apprehension of Stages m
¦'^ the history
the fulness of truth by the Christian consciousness. So the first work of the
T 1 1 i_ T. ^lestion.
of conquest, the conquest of the old world, was accomplished by the
Church in due time. And when the controversies of the fourth century
were decided, a period of mainly traditional theology followed during
1 See below, pp. 306 ff.
18—2

276 THE GOSPEL OF CREATION.
the conquest of the northern nations (590 — 1050). Then at length
a fresh energy of life was quickened in the West in the eleventh
century, and scholars began to venture on independent lines of
thought in many directions. Among other subjects the absolute
idea and motive of the Incarnation appears then first to have
received attention. The topic is handled by Eupert of Deutz (f 1135),
but in such a way as to indicate that he is dealing with it tenta
tively and -without having either received or gained a firm and
consistent opinion on the subject ',
From the beginning of the thirteenth century the question
'whether Christ would have been incarnate if Adam had not sinned,'
became one of the recognised questions of the schools. In the period
of the Eeformation it was debated by representatives of the chief
parties of Christendom ; and now again in quite recent times, after
falling out of sight, the subject has been, and is likely to be, keenly
discussed.
The sub- The course of the controversy, the arguments used on the
ipct offers
an inte- different sides, the grounds of decision and of doubt aUeged by the
study of g'^sS't teachers, afford a most instructive study in theology, the more
this soho- instructive perhaps because the subject itself is not complicated -with
method, considerations of orthodoxy, for it has been generally allowed that
both decisions on the point in dispute are allowable. If it were
only for the purpose of examimng in one detaU the method of the
schoolmen, it would be well worth while to consider what they have
written upon a subject not uncongemal to their spirit, and one in
wMch they are brought near to ourselves. Many of the arguments
which they use appear to us frivolous and pointless. It requires a
serious effort to enter into them with a sympathetic intelligence.
But the effort is worth making. Conclusions which rest upon
arbitrary assumptions as to the symmetries of things -witness in an
1 In the attempt to trace the outlme Thomassin (L.), De dogmatibus : De
of the history of the doctrine, I have Incarn. u. 17, 7 ff. There is a sUght
derived great assistance from the re- review of the history in Dorner's Doc-
ferences m Gerhard (Joh.) Ubenor ex- trine of the Person of Christ, fi. vol i.
i)ZiCtt{to,loo.iv.cap.vu.§§i42ff.; Quen- pp. ,61 ff. (Eng. TransH
stedt (J. A.) Syst. Theol. in. 109 ff. ; ^ ^ ¦'¦lansi.;.

THE GOSPEL OF CREATION. 277
imperfect fashion to a deep sense of a divme order in creation ; and
we do injustice to those who draw them if we aUow even the
greatest errors of expression and form to blind us to the nobUity of
the conception which they embody most inadequately.

The first -writer however whom we have to notice, Eupeet of Eupebt .
Deutz, was not either in spirit or in form a schoolman. The con- ^'^''^'^•
temporary of Bernard of Clairvaux, he gave himself even more com
pletely than Bernard to the study of Holy Scripture and looked to
the immediate guidance of the Spirit for the understanding of it. His
early years were spent at Liege. In 1120 he was caUed to be Abbat
of Deutz, and died there in 1135, His numerous works rest almost
exclusively on interpretations of books or passages of the Bible ; and
even where he gives way to a license of allegorising he preserves and
enforces the conviction that the Word of God is stUl directly
addressed to man through the writings of prophets and apostles.
It is very startling that the main argument of Eupert in favour
of the absolute divine purpose of the Incarnation is based upon a
false reading of the Latin text of Hebr. ii. 10. This he quotes with
the passive consummari for consummare^, and thus obtains the sense
that it was fltting that He for Whom were all things and through
Whom were all things — even the Son of God — in bringing many sons
to glory, should Himself be made perfect through suffering. ' The
' first thing to inquire here,' he goes on to say, ' is whether the Son
' of God spoken of in this place would have become man or not even
'if sin, for which we all die, had not intervened.' All are agreed,
he continues, that in that case He would not have become a mortal
man, ' The question is whether God would have become man as the
' Head and King of all as He now is, and whether this was in some
^ Decebat enim eum propter quem Matt. Lib. xiii, p. 6g6 (Migne, Patrol.
omnia et per quem omnia, qui multos Lat. clxvui. p. 1628). The Comment-
filioa in gloriam adduxerat, auctorem ary is referred to the year 1126. In
salutis eorum per passionem consum- the treatise De glorif. Trin. i. § 6 the
mari. So also Ambrose, Eufinus, text gives consummare, but the line of
SeduUus, Vigifius Tapsensis. Comp. argument requires consummari.
Sabatier ad loc. Eupert, Oomm. in

278 THE GOSPEL OF CREATION.
' sense necessary for the human race.' The elect saints would cer
tainly have been born, if man had not fallen, as Augustine shews
(De civ. Dei xiv. 23), in accordance with the blessing at creation
(Gen. i. 28 Increase and multiply). It is then absurd to suppose that
sin, which was not necessary for their bfrth, was necessary for the
Head and King of all elect angels and men, in order that He should
become man, who was destined to have ' the delights of His love -with
'the sons of men' (Prov. viii. 31).... 'It is marvellous,' he concludes,
' and worthy of devout gratitude (adoratione) that sin coining in the
'way did not make of none effect (evacuarit) that purpose of so
'great love,' in which God had purposed that the Word of God
should take delight with the sons of man, by ha-vLog a form limited
according to human nature in the midst of angels and men ; ' nay,
'then came to pass the sajiag...W7iere sin abounded grace did much
'¦more abound (Eom. v. 20)... seeing that the Son became -without sin
' such as we had become for sin ; that is, not only did He not sMink
'from our nature which He had purposed to assume, but for our
' sake descended even unto death... as the Apostle says. For it became
' Him... to be made perfect though suffering (Hebr. ii. 10).'
In another work written not long after Eupert, in answer to the
opinion that man was created to fill up the gap made in the angelic
orders by a Fall, says' : ' It is more right to say not that man was
'made for the sake of angels, but that the angels, as every thing
' else, were made for a particular man, according to the witness of the
'Apostle : For it became Him [i.e. Christ, the Son of man] /or Whom
' are all things and through Whom are all things.' And after referring
to John i. 3 1. (with the Latin reading quod factum est in ipso vita erat)
he goes on to Prov. viii. 31, and asks 'what else is this than if he had
' said: " Before God made anything from the beginning, and when He
" -vas making this or that, this was His purpose that I the Word of
" God, the Word God (verbum Deus) should become flesh, and dweU
"among men with great love and great humiUty, which are true
"delights." 'Therefore we say that it is not so likely that man was
made to fill up the number of angels as that both angels and men
1 De glorif. Trin. ifi. §§ 20 f. (Migne, Patrol. Lat. olxix. pp. 71 ff.).

THE GOSPEL OF CREATION. 279
' were made for the sake of one man Jesus Christ ; that as He, one
' and the same, was both God, born of God, and destined to be born
'man, He might have a famUy prepared on both sides, of angels
' and of men, and might Himself, God and man, rise aloft Lord and
' Creator of angels, Lord and Creator and Sa-viour of the saints, Lord,
' I say, among them as in His own house, King in His own nation,
'God in His own majesty, because, as has been already said, all
' things a/re both for Him and tlvrough Him.'
Thus Eupert regards the Incarnation as essentially independent
of Sin and the Fall, and stUl he argues that the Fall did in fact
redound to this glory of Christ. The humiUation of love which it
called out was followed by a more exceeding glory (Phil. ii. 9). And
thus, he says', when the trembling sinner looks to Christ in His
majesty, he may fancy that he hears Him answer : ' I should not
'have been such as I am and so great, except for thy sake for
'the sins of the human race (causa tui propter peccata generis
'humani).... We see, the Apostle says, the Lord Jesus Christ for
'suffering crowned -with glory amd honour (Hebr. ii. 9). Therefore
' the godless and the wicked were the cause that He is crowned and
'seated at the right hand of God, cro-wned with the glory of the
'kingdom, with the honour of the priesthood. He therefore owes
' much to the godless who are turned through faith in Him to godli-
' ness : He owes much to enemies who through Him were reconcUed
'to God.'
In a later work the same thought is expressed if possible in a
bolder paradox ^ 'Let believing sinners, penitent sinners,' he -writes,
'reply in answer to the accusations of their Judge : "If we owe much
" to Thee, O God Christ, because Thou wast made man, yet Thou on
"the other hand owest much to us, O man Christ, because for us
" Thou wert taken into God. For unless we had been sinners there
" would have been no reason why Thou shouldest have been taken
"into God." The penitent sinner must look therefore, he argues, not
at Christ's sufferings only, but at His exaltation. 'Unless the
1 Comm. in Matt. xu. 697 (Migne, ^ De medit. mortis ii, p. 249 (Migne,
Patrol. Lat. clxvfii.). Patrol. Lat. clxx. p. 387).

28o THE GOSPEL OF CREATION.
' slaves had sinned the nature of the slave would not have been taken
' mto the Lord God, For the Lord did not receive more outrages
' for the rebeUious and wicked slaves than glory for the same,'
The two views thus expressed are inconsistent only in appearance.
The Incarnation ks absolute in idea is in some way contrasted with
the Incarnation as conditioned by sin in fact. Christ by taking upon
Himself man's nature, when man had fallen, and bearing aU the
consequences of sin was more highly exalted, it is argued, than if the
union of man and God had been otherwise made. The cfrcumstances
of the Incarnation have actually made the issue of it more glorious
for Christ, The thoughts are e-vidently written down -without
careful guarding against misconception. New Ughts flash across the
tMnker's soul and he hardly pauses tiU they have settled into the
calm of the perfect day.
The It is difficult to trace the history of the question during the cen-
Icholasti- ^^T wMch followed the death of Eupert. It does not appear to have
cism. i,ggjj discussed in the school of St Victor at Paris, where it might
have been expected to attract attention. The teaching of Hugh of
St Victor (t 1141) and Eichard of St Victor (f 1173) seems to
connect the Incarnation exclusively with the Fall", Meanwhile the
system of scholastic theology was being reduced to a defimte shape.
Anselm (f 1109) had proved in controversy and in original specula
tion the power of a logical method. The recovery of the dfrect Latin
translation of Aristotle stimulated and guided independent thought
The translation of the treatise of John of Damascus, On the Orthodox
Faith into Latin (c. 1146), gave a model to the West for the con
struction of a general view of CMistian doctrine. Several ' Systems '
(Summce Theologice) were compiled, one by our own Stephen Langton
(o, 1205), and Books of Sentences. But supreme among these by
its masterly completeness of form and lasting hifluence was the great
1 Ecolesia fidehum cum omni fiducia ac tantum meruit habere redemptorem,
canat : 0 certe necessarium AdsB pec- Eic.aS.Victore, de Verbo Inc. 8 fMigne.
catum et nostrum quod morte Christi Patrol. Lat. cxcvi, p. 1005)
deletum est. O felix culpa quse talem

THE GOSPEL OF CREATION, 28 1
work of Peter Lombard of Novara, the scholar of Abelard, and
afterwards Bishop of Paris (f 1164), Sententiarum Libri iv., which
practically determined once for all the outlines of the various
mediaeval systems of doctrine, and through them has influenced the
dfrection of the currents of thought over to the present day.
The fi/rst book of the Sentences treats of the questions which Outliue of
concern the mystery of the Godhead : of the Trimty and Unity : of of Sen-
the Divine Persons : of the Divine attributes and will. Petek
The second book treats of finite being : of Creation and creatures : Lombabd.
of angels : of the work of the six days : of the fall : of free-will and
grace : of sin and sins.
The third book treats of the Incarnation : of the Human nature
of Christ and its relation to the Divine : of the nature and necessity
of redemption : of Faith, Hope and Charity : of the four cardinal
-virtues (Justice, Cotirage, Prudence, Temperance) : of the seven
gifts of the Holy Spirit : of the ten commandments.
The fourth book treats of the Sacraments and Eschatology : of
Baptism, Confirmation, the Eucharist, Penance, Extreme Unction,
Orders, Marriage : of the Eesurrection, the Last Judgment, the
Future State',

The question of the absolute motive of the Incarnation is not Alexan-
^ ^ DER OF
raised by Peter Lombard, but when it appears next it has evidently Hales,
been already made the subject of careful inquiry from many sides.
About the year 1243 Innocent IV. commissioned Alexander of Hales
(Alexander Alensis, Alesius), a Franciscan, who had won for himself
the titles of ' Fountain of Life ' and 'Doctor irrefragabilis,' to compose
'a Body of Theology^' This he did on the general lines of the
1 The history of scholasticism is tives of the second, the heroic age of
commoidy divided into three periods. the schoolmen ; and Gabriel Biel, as
The first extends to about 1250; the the representative of the last age, the
second to about 1330 ; the thu:d to the age of the decline and dissolution of
close of the 15th century. I have their system.
taken Alexander or Hales as the re- = Alexander cannot have been edu-
presentative of the flrst : Albert the cated, as is universaUy stated in the
Great, Thomas Aquinas, Bonaveniuka, Cistercian [not Franciscan! Abbey of
and Duns Sootus, as the representa- Hailes in Gloucestershire. This was

282 THE GOSPEL OF CREATION.
Sentences in four parts ; and the work, which was approved by a
Bull of Alexander IV. in accordance with the solemn judgment of
seventy Theologians, is a marvellous monument of learning and
thought. The third Part treats of the Incarnation. The first two questions
discussed are ' On the Necessity of the Inca/rnation ' and ' On the
'fitness (eonvenientia) of the Incarnation.' The last topic (membrum)
which is considered under the second head (and the twelve preceding
topics shew singular fertility and subtlety of thought), is ' whether if
' human nature had not fallen through sin there would stUl have
' been reason and fitness for the Incarnation of Christ ? (an si humana
' natura per peccatum lapsa non esset adhuc fuisset ratio et conve-
'nientia ad Christi Incarnationem ?)'
TMs Alexander affirms (sine prcejudicio concedendum est)', and
he brings forward four reasons in support of his view :
1. The highest good is necessarily diffusive and perfectly diffused.
It must therefore be extended to the creature ; for otherwise we
could imagine a more complete diffusion. And this diffusion would
not be complete unless He who is the Mghest good were united with
the creature, that is, with man the representative of creation.
2. All blessedness is in God; and the creature is capable of
blessedness in all its parts. A man therefore, a rational creature
made up of body and mind, is capable of being blessed in sense as
well as in understanding.
He must then be blessed in God in both (secundum sensum et
secundum intellectum).
But he cannot be blessed in God in Himself as far as sense.
Therefore God must assume a corporeal nature to bring this blessed
ness to him, and, if so, a human nature.

not founded till 1246, the year after of John. It is said that Alexander
his death. Eudder, iu his History of reckoned among his pupUs Bonaven-
Gloucestershire, suggests that he was tura and Thomas Aquinas. Zealous
educated at Hales Owen iu Shropshire, Dominicans deny that Thomas heard
which was commonly caUed Hales, him, hut the tradition is supported
where there was a convent of Prjemon- with strong evidence by Wadding, An-
stratensian Monks founded in the reign umUs, iii. pp. i sj fl.

THE GOSPEL OF CREATION, 283
3. There are three Persons in unity of substance (in the Holy
Trimty) : there are three persons in three substances (as three angels
or three men).
Hence to complete the possible combinations, that there may be
perfection in the universe, we conclude that there will be tMee
substances in one Person,
This can only be realised by the union of the divine nature with
the twofold human nature (spiritual and corporeal).
4. We flnd uMty of Nature in three Persons (in God) ; we find
also unity of Person in two natures (in man): if this plurality of
natures belongs to the perfection of persons it must be possible for
God. We must suppose therefore that one divine Person (and if so
the Son) was destined absolutely to be united in time to human
nature'.

1 Alex. Alensis Summce Theol. Pars
iu., Qucest. ifi., Membr. xiu  dicit
Dionysius Bonum est diffv,sivum sui
esse  Ergo sisummum bonum exist-
ente creatura non se difiundit in crea-
turam, adhuc erat cogitare majorem
diffusionem  Sed htec diffusio nou
potest intelHgi summa nisi ipse [Deus]
uniatur creaturs ; ergo couvenit quod
Deus uniatur creatuiEe, et maxime
humaus...Ergo posito quod ipsa non
esset lapsa, adhuc ei uniretur sum-
mum bonum.
Item, non est beatitudo nisi in Deo ;
et creatura rationalis tota est beatifi-
cabnis...ergo et secimdum sensum et
secundum iuteUectum; ergo oporteret
quod in Deo beatificaretur quantum
ad utrumque...Sed in Deo secundum
se considerando et in propria natura
nou potest beatiflcari sensus sed solum
iilteUeotus . . . Si ergo totus homo debet
beatifioari in Deo, oportet Deum esse
corporalem et sensibilem. Sed non
est conveniens, ut assumat quamlibet
corporalem naturam, sed solum huma-
nam, ut dictum est.
Item, contingit intelligere tres per-
souas iu unitate substantiee ; et ex
opposite tres substantias in unitate
personse; et inter hsec duo tres per-
sonas in tribus substantiis. Si ergo
unum extremorum est in rerum natura

...et medium. ..contingit ponere ter-
tium, videlicet unam personam in
tribus substautus ; sed hoc non po
test fieri nisi per unionem divinse
naturse ad humanam, quia iu nulla
aha creatura est ponere duas substan
tias quam in homine, scUioet spiritu-
alem et corporalem... Couvenit ergo
quod sit unio divinse naturse ad huma
nam in unitate personse; ut sit in
rerum universitate perfeotio ; ut sicut
tres personse in una natura, et tres
personse in tribus naturis, ita tres
naturse in una persona, sciUcet diviui-
tas, corpus, et anima.
Item, nos invenimus unitatem na
turse in pluribus personis...ut in Deo :
Item... unitatem personse in pluribus
naturis, ut in homine. Si ergo de
perfectione naturse est quod est in
pluribus personis ergo et de perfectione
erit quod potest esse in pluribus na
turis. Si ergo semper quod est per-
feotius Deo tribuendum quantum ad
naturam et quantum ad personam...
convenit ... quod uniatm- di-vina na
tura naturse oreatse in persona divina,
sed non  cuilibet  sed solum hu-
manse ; nee etiam cufiibet personse in
Trinitate nisi fiho...Eeluiquitur ergo
quod circumscripto lapsu humause
naturse adhuc est convenientia unionia
in persona filii.

Albert THE Great, 1205
(1193)— 1280.

284 THE GOSPEL OF CREATION.
In support of this view Alexander quotes a passage ascribed to
Bernard, in which it is said that envy at the prospect of man's
destined union with the Son of God led to the fall of Lucifer; and
that he planned the temptation to hinder the union which he fore
saw'; and another passage from [a work falsely ascribed to] Augus
tine. ' God was therefore made man to bless the whole of man in
'Himself, that whether man went within by intellect, or went
' without by sense, he might find pasture in his Creator, pasture
'within in the knowledge of the Godhead, pasture "without in the
'flesh of the Saviour^' This reason, he adds, remains even if the
fall of human nature be excluded.
On the other side he brings forward ' the authority of the
' Church ' ' in the preface to the [Easter] candle ' (nihil nasd profuit
nisi redi'tni profuisset). This objection he removes by shewing that
the words refer to man as fallen, and not to man absolutely.
Albeet the Great, who was a Dominican, of a noble German
family and at last Bishop of Eatisbon, approached the question from
a different side. In commenting upon the section of the Sentences
in which Peter Lombard^ shews 'that God could have freed man
' otherwise than He did,' and then points out ' why He chose to free
' him in that particular way,' he comes to speak of the words : ' What
' so much rouses our minds and frees them from despair of immor-
' tality as that God esteemed us so highly that the Son of God
' remaining in Him.self what He was, unchangeably good, and re-
'ceiving from us that which He was not, deigned to enter into
'fellowship with us and bear our ills by dying.' On this -view,
he says, it appears that if man had not suined [God] would not have
challenged us so powerfully to His love as He does now. This, he
continues, is implied in the words of the sequence :
0 culpa nimium beata
QuS, redempta est natura :
De-US qui creavit omnia
Nascitur ex femina*:
1 The passage is referred to Hom. Alcher, a monk of Clairvaux. The
super Jon. 2, and it is probably a free passage iu De Oiv. x. 27 is quite dif-
adaptation of part of it. ferent in tone.
2 De an. et spir. § 9 (quoted freely). s gent. iii. Dist. xx. Art. 4.
The treatise was probably written by ¦> Daniel, Thesaurus Hymnol. ii. 3.

THE GOSPEL OF CREATION. 285
which as much as say that because the guUt was incurred God was
made man. And further, he adds, in some Churches a hymn is used
at the blessing of the Easter Candle which contains the phrase,
0 felix culpa qum tantum ac talem meruit habere redemptorem^, in
which the Incarnation is distinctly made to depend upon the Fall.
The same conclusion, he continues, is drawn from Eom. viii. 28
(all things work togetlier for good). For the only good which sin can
be said to have -wrought is in the Incarnation, which must therefore
be supposed to have depended upon it. And further, if there had
been no sin we should not have needed a teacher, or liberator, or
redeemer. These are the arguments which Albert gives in support of the
common opinion that the Incarnation was dependent on the FaU.
On the other side he alleges the following arguments :
1. Good is diffusive (see above, p. 282).
2. There are four conceivable modes of birth, and if any one of
them, as the birth from a virgin, had been wanting, the order of
production would not have been perfect.
3. The Incarnation was foreseen from eternity, and so must
have taken place under any circumstances,
4, Man was created capable of being united to God, and this
capability must have been satisfied.
5. Sin in point of fact did not make man more fitted to be
united to God, but less fitted.
6. The perfection of the universe consists in a circular figure.
It was fitting therefore that the two extremes of being, God and man,
should be united.
7. The greatest love is shewn in union. Since God therefore
has the greatest love for man, His union with man cannot have been
contingent. 'We must allow,' he says in summing up, 'that the solution of
'this question is uncertain, but as far as I can form an opiMon
1 Daniel, I.e. 303, and notes. The est' is omitted generally in German
clause, together with the words which and French mss, while it is found in
precede '0 certe necessarium Adse pec- Itahan MSS. See p. 280, n. 1.
catum, quod Christi morte deletum

286 THE GOSPEL OF CREATION.
' I beUeve that the Son of God would have been made man even if
' sin had never been. StUl I say nothing positively on tMs point,
' but I believe this which I have said to accord better with the piety
' of faith [than the contrary opinion].' He then examines in detaU
the answers which can be made to the arguments on both sides, and
rightly remarking that the language of the Hymn is ' very inexact '
{locutiones valde improprice), in the end reaffirms his judgment.
Thomas The great pupil of Albert, Thomas, Count of Aquintjw (Doctor
Aquinas, f^,figgiicus), who decKned the Archbishopric of Naples, Mmself
'*7+- also of noble birth, treats the question -with singular reverence
and moderation. In his early commentary on the Sentences
(c. 1255) he proposes four questions on the Incarnation (Sent.
iii, Dist. i. Quest. 1) : (1) Whether it was possible for God to be
incarnate ; (2) Whether it was suitable (congruum) ; (3) Whether
the Incarnation would have taken place if man had not sinned ;
(4) On the time of the Incarnation. In discussing the tMrd of these
points he states at length the main arguments on both sides, and
then concludes that ' He alone can know the truth of tMs ques-
'tion Who was Born and Offered because He wUled... Since the
' redemption of man from the slavery of sin is assigned in Holy
' Scripture as the sole cause of the Incarnation many say -with good
' reason (probabilitas) that if man had not sinned, the Son of God
' woidd not have been man... Others however say that since by the
' Incarnation of the Son of God there was accomplished not only the
' liberation from sin, but also the exaltation of human nature, and
' the consummation of the whole uMverse, for these reasons even if
' sin had not existed the Incarnation would have taken place. And
'this also can be maintained with good reason.'
As time went on Thomas appears to have yielded more and more
to what he held to be the teaching of Scripture on a great mystery';
1 In his commentary on I Tim. i 15 Glossa: Tolle morbum, et medicine
{Lect. iv.) he says : Sed si nuUus fuis- uou opus erit.
set peccator numquid incamatus non Eespondeo. Dicendum est quod ex
fuisset ? Videtur quod non : quia venit verbis sanctorum satis (?) hoc patet.
peccatores salvos facere. Non ergo Sed hsec qusestio nou est magnse auc-
fuisset necessaria incarnatio. Item toritatis: quia Deus ordinavit fienda

THE GOSPEL OF CREATION. 287
and in his latest work (the Summa, c. 1270) he speaks -with tolerable
distinctness on the main issue, yet so as to recognise the validity of
some (at least) of the grounds on which the contrary opinion had
been maintained.
The first Question in the Third Part of his Summa is on
'the Fitness (convenientia) of the Incarnation.' The first three
Articles, under which it is discussed, deal with the following topics :
(1) Whether it was fitting (conveniens) that God should be incarnate ;
(2) Whether it was necessary for the reparation of the human race
that the Word of God should be incarnate ; (3) Whether if man had
not sinned, God would have been incarnate.
His conclusion on the first point is that ' since the nature of God
' is the essence of goodness, and it pertains to the character (rationem)
' of good that it communicates itself to others ; it is clear that it
' became God iu the highest degree to communicate Himself to His
' creatures, which was fulfilled in the work of the Incarnation.'
The force of this argument (as we have seen before) is evidently
wholly independent of the consequences of the Fall. So far therefore
it might seem that Thomas was inclined to hold that this divine
fitness would have been realised in the Incarnation apart from sin.
But the discussion of the second Article brings into prominence the
adaptation of the Incarnation to the wants of fallen man. And thus
when he reaches the third Article he decides that 'Although God
' might have been incarnate if sin had not existed, yet it is said more
'fittingly that if man had not sinned God would not have been
secundum quod res fiendse erant. Et casset, Christus ante peccatum fuisset
nesoimus quid ordinasset si non prs- caput ecclesise secundum divinam na-
scivisset peccatum. Nihilominus tamen turam solum ; sed post peccatum opor-
auctoritates videntur expresse sonare tet quod sit ecclesi* caput etiam
quod non fuisset incarnatus si non secundum humanam. Nam per pec-
peccasset homo in quam partem ego catum natura humana vuluerata est
magis decline. et ^^ sensibiha demersa, ut ad iuvisi-
Comp. Quast. de Ver. xxix. 3, 4. bilem Verbi gubernationem non sit
(If we admit that Christ would not sufficienter idonea. Unde oportuit
have been Lacamate if man had not medicmam vubieri adhiben per huma-
Sinned He would have been Head of nitatem Christi per quam Christus
the Church in His Divine Nature only.) satisfecit, et oportuit quod visibilem
The passage is characteristic: Sup- naturam assumeret ut per visibilem
posita ilia opinione quod Christus non gubernationem ad mvisibUia homo
fuisset incarnatus si homo non pec- revocaretur.

288 THE GOSPEL OF CREATION.
' incarnate, since in Holy Scripture the ground (ratio) of the Incar-
' nation is everywhere set down as springing from the sin of the first
'man (ex peccato .. .assignetu/r).'
This opinion he holds to be more probable because we can know
, that which depends on the -will of God from Scripture only; and
Scripture presents the Incarnation as the Divine remedy for sin.
Sin, he goes on to say, may have been the occasion for the greater
elevation of the human race ; for God permits e-vU to happen that
He may bring a greater good out of it. And thus he quotes without
disapprobation the sequence, which Ms master Albert had criticised,
' 0 felix culpa.'
BoNAVEN- Giovanni di Fidenza, who is kno-wn by the name of Bonaven-
TTTRA 111 I
 12^4. TUEA from the exclamation of Francis of Assisi on the occasion of
his restoration to health when a chUd, combined the schoolman and
the mystic in a character of singular beauty. His master, Alexander
of Hales, is said to have remarked that 'Adam did not sin in Bona-
' Ventura.' Even Luther gave him special praise ; and the popular
judgment was expressed in Ms title 'doctor seraphicus.' Bona Ven
tura entered the order of the Franciscans (1248), and he became
doctor on the same day and died in the same year as Ms Dominican
contemporary Thomas Aquinas. He deals with the subject of the
absolute motive of the Incarnation more fully and (if possible) more
reverently than Ms more famous rival. Indeed it was said that the
third Book of the Sentences, the Doctrine of the Incarnation, was
his peculiar field', *
In treating of the whole subject he first examuies^ the question of
the possibUity of the umon of the di-vine and human natures : he
then examines the question of the suitableness (congruitas) of the
1 Compare : Non itaque absque causa pere professus est quicquid vel legeret
tantam admiratus est iu operibus ejus vel seutiret (Wadding, Annates, iv.
doctrinam et eruditionem S. Thomas 139).
Aquinas ut petierit a Bonaventura sibi 2 m^ x^^^^ j_ q„^j(_ 2. There are
ostendi libros ex quibus tam multipli- considerable variations in the texts
cem atque adeo magnam eruditionis of Bonaventura which I have used
ubertatem hauriret. Is vero Christi but they do not affect the general scope
Domini Cruci affixi imaginem demon- of his arguments.
stravit, e quo fonte nberrimo se aoci-

THE GOSPEL OF CREATION, 289
union. Under the latter head he raises four points. ' i. Whether
'it was suitable that God should become incarnate, 2, Whether
' the cause of the Son of God coming into the world was the restora-
' tion (reparatio) of the human race ; whether, that is, if man had not
'sinned Christ would have been Incarnate, 3, Whether it was
'suitable that of the three Persons the Son should be Incarnate.
' 4, Whether the Son of God was Incarnate at a suitable time,'
He approaches the second point as Thomas also did, from the side
of Scripture, and gives the negative arguments 'first. The general
language of the Bible and the current glosses, so he states the argu
ment, represent the coming of Christ as being for the redemption of
man (Gal, iv, 4; Hebr. ii, 14;. Ps, Ixix. (Ixviii) 2),
Further, Christ assumed human nature either for its dignity or
its necessity. But it could not have been for the former seeing that
the nature of angels is nobler. And man's necessity came from
sin. Further, the Incarnation is a work of grace; but the grace is
greater as the object of it is more unworthy.
Having thus given summarily the arguments in favour of the
current opimon, Bonaventura states the reasoning on the opposite
side at greater length.
I. He first gives the argument from the Pseudo- Augustine
wMch was urged by Alexander of Hales, 'Man required to be
' made wholly blessed (debehat totus beatiflcari), and that as fully if
'he had not fallen as after he had fallen,'
2, * The union -wdth a Divine Person is not given to the nature
'of angels (Hebr, ii, 16). If therefore.., nothing has been given to
'human nature in vain, such a dignity would not have remained
'unfulfiUed (vacua), but it would stUl have been united with the
' Di-vine nature,'
3, ' It became God as much to manifest His infinity and per-
'fection and bountiful love (liberalitas) if man had stood as if he
'had fallen...'
4, 'It is a work of as great difficulty and nobility to lay claim
'to and gain {vindicare et qcquirere) an infinite good, as to make
w, 19

290 THE GOSPEL OF CREATION,
'satisfaction for an offence against an infinite good. If therefore
'man could not by himself make satisfaction for the offence com-
' mitted against God, neither could he by himself earn the possession
'of God (mereri habere Deum), Therefore as it was seasonable
' (opportunum) that the Son of God should be incarnate on the faU of
' man, to make satisfaction for man, so it seems seasonable that the
'Son of God should be incarnate, if man had remained unfallen
'{homine stante), that man through Him might earn [the divine
' union].' 5. 'If the Incarnation took place primarily (principaliter) for
'the expiation of sin, then the soul of Christ' was made not of
' primary purpose (principali intentione) but contingently {quadam
' occasione) ; if therefore it is incongruous (inconveniens) that the
' noblest object of creation should have been brought into being con-
' tingently (occasionaliter esse introductum), while an agent primarily
' purposes the noblest works, it seems to be incongruous to say that
' the Incarnation took place only for the restoration (reparationem)
'of man.'
6, ' In the Incarnation of the Son of God human nature is most
'highly exalted. If therefore God was Incarnate because human
' nature sinned ; it appears that man gains an advantage from his
'wickedness..,' 7. ' Christ is the Head of the Church not only in His Divine
' Nature, but also in His human Nature.., But if man had not sinned
' the Body of the Church would stUl have existed. Either therefore
' the Son of God would have become Incarnate or the Church would
' have remained without a Head.'
8. ' If man had not faUen the sacrament of marriage would have
'existed.... If therefore man had remained unfallen, either the sacra-
'ment of marriage would have been a false sign (Eph. v. 32) or the
' Son of God would have been Incarnate. But the first supposition
'is impossible.' 9. There are four ways in which we can conceive of man being
produced: (i) of man and woman, (2) without man or woman
^ Comp, p. 278.

THE GOSPEL OF CREATION, 29 1
(Adam), (3) of man without woman (Eve), (4) of woman without
man (Christ), Unless this fourth possibUity had been realised the
universe would not have been perfect.
10, Yet further Bonaventura goes on to consider the assump
tion of human nature, as distinguished from the assunlption of
mortality by the Son of God, as belonging to the perfection of man,
and by consequence to the perfection of the universe, both in regard
to nature, and grace, and glory,
Ha-ving thus set out both views, he concludes : ' Which of these
'two modes [of regarding the question] is the better. He knows
'Who was Incarnate for us. Which of them is to be preferred
'it is difficult to see, inasmuch as. each is in accordance with
'the catholic faith and is supported by catholic men. Moreover
' each excites the soul to devotion on different grounds. The first
' view however seems to be more consonant with the judgment of
' reason : the second, as it appears, is more consonant with the piety
' of faith. First because it is in closer agreement with [the letter of]
'Holy Scripture, the authority of Saints,,. and secondly because it
' gives greater honour to God.,. since the other view makes God in
'some sense dependent on the universe... Thirdly... because an excep-
' tional cause is assigned for an exceptional mystery.... Fourthly
'because it kindles the affection of faith more ardently...'
Having thus stated his general conclusion he suggests answers to
the arguments which he had given in favour of the view which he
finally sets aside. They deserve to be indicated in outline :
I, The beatitude of man which comes through the Incarna
tion, and from the corporeal vision of Christ, is accidental and not
essential. 2, There are many potencies in creation which are not brought
to act ; but these are not in vain.
3, These attributes of God are adequately manifested • in crea
tion, 4, Even allowing the premiss, the blessing of divine fellowship
might have been secured by the mission of the Holy Spirit into the
soul without the mission of the Son into the flesh,
19 — 2

292 THE GOSPEL OF CREATION.
S, God foreknew the faU and provided for it from eternity.
6, The Incarnation was not from (ex) man's wickedness, but
from God's goodness. The obedience of Christ pleased Him more
than the disobedience of Adam displeased Him,
7, The Church would not have been without a Head. As God
is the Head of man, so He would have been the Head of the Church
of men, as He is the Head of the Church of angels,
8. The sign of marriage would stiU have marked the union of
Christ -with the Church by love,
9, The fourth mode of production is beyond the perfection of
the universe (Jer, xxxi.); moreover the man so produced need not
have been also the Son of God,
After this reply he concludes : * These statements I desire to be
* made (dicta sint) without prejudice. For I do not wish to confine
'the goodness of God, but to commend the excess of His love
' towards faUen man, that our affections may be roused to love Him
' whUe we mark the extremity of His exceeding love,'
DtiNsSoo- The transition from the calm and eloquent tenderness of Bona-
Tus,ti3o8. ygjj^;yj,a to tho stcm roughness of Duns Scotus is most abrupt.
Duns Scotus (doctor subtilis) is simply the dialectician, without
grace, without sympathy, - inexhaustible in ingenuity, and unhesi
tating in decision, He is the master without the softening experi
ences of the ecclesiastic. In affirming that the Incarnation was
independent of the FaU, he dwells mainly on the conceivable order
of thoughts in the divine counsel, a form of argument wMch was
only lightly touched before.
' The Incarnation of Christ was not foreseen as a contingent event
' (occasionaliter prcevisa), but was seen by God directly {immediate)
' as au end from eternity : so Christ, in His human Nature, since He
'is nearer to the end than other things, was predestined before
'them,,.'. And again: 'If the Fall was the cause of the Incarnation of
' Christ, it -vvould foUo'w that the greatest work of God was con-
' tingent only (occasionatum tantum), because the glory of all things
1 Op-US Oxoniense, iii, Dist. xix, ; Wadding, vii, i, p. 415,

THE GOSPEL OF CREATION. 293
'wiU not be so great {intensive) as that of Christ, and it seems to be
' very irrational to suppose that God would have left undone {dimi-
'sisset) so great a work because of Adam's right action, that is, if he
'had not sinned'.'
The thought is set out more fuUy in the foUowing passage :
* [God] wUls grace and glory to any other being soever before He
'foresees the opposites of those habits... that is sin and condemnation,
' Therefore from the first He wills the glory of the soul of Christ
'before He foresees that Adam wiU faU,,,Eedemption, we allow,
' would not have required to be made if man had not sinned. But it
' was not for this reason only that God seems to have predestined
' that soul to so great glory, seeing that redemption, or the glory of
' redeeming the soul is not so great a good as is that glory of the soul
'of Christ, nor is it likely that the sovereign good in being (tam
' summum bonum in entibus) was only contingent, that is dependent
'on a less good... ^'
No fresh arguments appear to -have been added on either side Gabriel
after Duns Scotus. Gabriel BiEt, ' the last of the schoolmen ' who
assisted in the foundation of the Gymnasium at Tiibingen (1477),
in his lectures on ' the Sentences ' which were delivered there gives
' Opus Parisiense,, iii, Dist. vii, opposita istorum habituum... scilicet
Qucest. 4; Wadding, xi. p. 451: Si peccatum et damnationem. Ergo a
lapsus esset causa prsedestiuationis primo prius vult animse Christi glo-
Christi sequeretur quod summum opus riam quam prsevideat Adam casurum
Dei esset occasionatum tantum, quia ...Sed nee redemptio fuisset facienda
gloria omnium non erit tanta intensive nisi homo peccasset. Sed non propter
quanta erit Christi ; et quod tantum solam istam causam videtur Deus
opus dimisisset Deus per bonum fac- prsedestinavisse illam animam ad tan
tum Adse, puta, si non peccasset, vide- tum gloriam. Cum iUa redemptio sive
tur valde irrationabile. gloria animse redimendse non sit tan-
Dioo igitur sic : Primo Deus diligit tum bonum quantum est ilia gloria
se : seoundo dlhgit se aUis (?), et iste animse Christi ; nee est verisimile tam
amor est castus j tertio vult se dUigi summum bonum in entibus esse tan-
ab aho qui potest eum summe dili- tum occasionatum, scilicet propter
gere, loquendo de amore alicujus ex- minus bonum. ..Compare Dist. xix (p.
trinseci : et quarto prsevidit unionem 405) Incarnatio Christi non fuit Occa-
Ulius naturse quse debet eum summe sionaliter prsevisa sed sicut finis imme-
diligere etsi nuUus cecidisset. diate videbatur a Deo ab asterno, ita
' Opus Oxoniense, iii. Dist. vii Christus in natura humana, cum sit
Qucest. 3; Wadding, vii i, p. 202 propinquior fini, ceteris prius prsedes-
...[Deus] prius cuilibet alteri vult tinabatur loquendo de his quse prsedes-
gratiam et gloriam quam prsevideat tinantur...

294 THE GOSPEL OF CREATION,
a general review- of opinion upon the subject, and leaves the decision
in suspense. He starts from the teaching of Thomas Aquinas, which
he quotes at length, and gives in the course of Ms lecture an account
of the opinions of Alexander of Hales, and Dtfns ScOtus, justly
remarking in reply to his argument from the priority of the pre
destination of Christ to glory in relation to the Fall, that in such
qfue'stions we cannot speak of .'before' and 'after.' This criticism he
supports by the authority of Occam, ' The problem therefore remains
? doubtful '-^this is his conclusion — ' ,,. until the Lord shall deem it
'right to make a revelation','

John Still one other -writer, John Wessel, must be noticed before
1410— ' w^e leave the 15 th century, Wessel was born at Groningen about
1409- 1419 and died in the same place in 1489. In spirit and pursuits and
doctrine he belongs to a period of transition. Like Eupert of Deutz,
the first mediaeval writer whom he noticed, he expresses the striving
after a new and direct approach- to the source of truth. Like Eupert
he also based Ms doctrine with absolute devotion upon Holy Scrip
ture; and he is described in Ms epitaph as justifying Ms claim to
teach by a knowledge of Hebrew and Greek, His relation to Eupert
Is still closer than that of a kindred character. Hardenberg, his
early biographer, relates that while studying at Cologne he grew
weary of the mere repetition of the teaching of Thomas Aquinas and
Albert the Great, and often crossed the Ehine to the Abbey of
Deutz, where he found in the works of Eupert fresher and more
congenial thoughts. From these -writings he transcribed many
passages, to which he added other extracts and comments of Ms
own. This collection of notes and fragments he afterwards arranwed
and called his ' Mare magnum.' The collection itself has perished ¦
but the two essays de causis Incamaiionis and de magnifudine
Passionis Domini, -with which we are chiefly concerned, are said to
have been derived in great part from it ; and it is not difficult to see
^ iii, Dist, ii. Qucest. 1,

THE GOSPEL OF CREATION, 295
how the speciUations of Eupert have influenced the views which
Wessel maintains in them,
Wessel approaches the subject of the Incarnation characteristically
from a comparison of two passages of the Old Testament', ' I am
'God, I change not' (Mal, iu. 6), and '7 am he that I am' (Ex, iii
14), The latter translation is, he Says, inadequate, though he
believes that it was by a divine purpose that the lxx and Jerome
preserved the present tense. The true rendering, he maintains, is :
'I will he the man I will be' {ero homo qui ero). There is then an
antithesis to be reconciled in this twofold revelation of the Divine
nature ; and the antithesis is reconcUed for us, he argues, in. the
Incarnation, The language of St Paul in Eom, ix, 28, as represented in the
Vulgate, furnishes Wessel with his next illustration ^ 'Verbum
dbhreviatum et consumnfiatum,' he says, 'fecit Deus super terram.'
And this was done in three ways. The divine Word, remaining in
Himself unchangeable, was brought within limits (abbreviatum) at
the Creation, but not consummated. He was also brought within
limits in Holy Scripture, as it is said ' day unto day uttereth Word,'
but StUl the Word was not consummated in the written Word
' quantumlibet liquescentis veritatis claritate resplendens.' Once
again therefore the Word was brought within limits and consum
mated by the Incarnation,
Here then, he continues', is a fltting place to inquire why God
was made man : Cur Deus homo ? Again and again he repeats
Anselm's famous question, and answers it by paraphrases of passages
of Scripture which he quotes. The whole section is so full of
thought, and offers so -vivid a picture of Wessel's mode of interpreting
the Bible that it must be quoted entire,
'Why was God made man? Why, but that that holy and fair
body, the universal Church of the triumphant saints might not be
maimed but rejoice in its proper head, Eph, i, 22 ; Col, i. 18, ii, 10,
' Why was God made man ? That the building of the Holy
Temple might have its corner-stone in which the two walls of men
1 De causis Incarn. c. iv, ^ Id. 0, v. ' Id. c, vi.

296 THE GOSPEL OF CREATION.
and angels might meet and find their foundation. Ps, cxviu, 22;
Acts iv, 1 1 [referred to St Stephen] ; i Cor, iii 1 1, 1 Cor. x. 4.
' Why was God made mam, ? That all creation (creatura) might
have a Mediator common to God and creation, GaL iu. 1 9 ; i Tim,
ii, 5. 'Why was God made man ? That the whole host {militia) of
God, and all the people of God might have their King, Luke i, 33 ;
Apoc. xix. 16.
'Why was God made man ? That the School of God might have
its Teacher, Joel ii, 23 (doctorem justitioe as mg. A.V.).
' Why was God made man ? That the city of Jerusalem might
have its Temple. Apoc. xxi. 22.
' Why was God made man ? That the Temple of the heavenly
Jerusalem might have its High Priest, Ps, ex. 4 ; Hebr. v, 4,
'Why was God made man ? That all the daughters of God might
find their Bridegroom and the pattern {paradigma) of their love.
John iii 29; Matt. ix. 15.
'Why was God made man ? That all who sacrifice in the Temple
of God might have their sacrifice (hostia). Hebr. ix, 13 f. And if
all do not offer sacrifices or victims for the present, still part do for
the past, and all for preservation (de prceservato) offer sacrifices and
victims and offerings for sin and ignorance, and tithes and first fruits
and peace offerings. All whether men or angels offer whole burnt
offerings and incense in this Temple.
'Why was God made man ? That all the sheep of God's pasture
might have their common shepherd. John x, 2, 9. He left His
ninety and nine sheep on the mountains, going away to seek the one
which had strayed, A common shepherd then had been destined and
predestined for this and for those, as He had been before foreseen
and hated (prcevisus et invisus) by Lucifer who pursues the Lamb.
'Why was God made man? That all the sons of God and all
creation might have their first-born brother. Eom, viu, 29; Col.
i. I5-' It is easy to anticipate the answer which Wessel gives to the
next question which he asks ; ' Whether God the Word would have

THE GOSPEL OP CREATION. 297
'assumed flesh even if man had not sinned?' His answer however
rests mainly upon another form of argument akin to that of Duns
Scotus, He regards the humanity assumed by Christ {creaturam
illam heaiam a Verbo adsumptam in unionem hypostaticam) as so full
of grace, and righteousness and glory, that its fulness alone outweighs
in the judgment of God aU the fulness of the whole remaining
creation, ' God therefore loved Christ more from eternity than the
' whole of the rest of the Church, and before it,' ' Nay the rest of
' the body would not have been destined [to glory], except it had
'been [included] in the dignity of the Sacred Head','
'We must consequently use great care (re^erewiia) in dealing with
'the phrase in the Nicene Creed 'who for us mere...,' as if the Word
' was made Flesh for our sakes, when otherwise He would not have
' been so made. For in flnal causes, which are essentiaUy coordinated,
'the order is not that the better are for the worse.,,".'
Even the angels who had not fallen were, as Wessel teaches,
immeasurably blessed by the Incarnate Christ, 'Whence he con-
' eludes theirs is an unworthy question who ask ' Whether if Adam
' ' had not sinned the Word would have been made flesh 1 ' For that
' wise designer {destinator) of the holy city Jerusalem had purposed
* (destinaverat) to grant union and perfection among its citizens, that
' the natural union of the head and members is inadequate to express
' it. It is then like asking in the case of an ulcerated arm or leg,
'whether if the arm had not been ulcerated the head would have
' been given to the combination of members to heal the arm or not"?'
This figure presents an impressive -view of Wessel's general
teaching, which he sums up in a series of brief propositions, tracing
the fulfilment of the divine counsel from the creation to the consum
mation of aU things^ This series concludes thus : ' God destined
' and regarded {intendit) the Lamb as first and the first-fruits of all
'creation. He destined that the Lamb should become man. He
' destined the Lamb as King of a blessed state. It was fitting {con-
'gruebat) that the Man-Lamb bemg King should have men as
' citizens of His kingdom,
1 De ca-asis Incarn. c, vii, ^ Id. c, vii, ^ Id. c. xiv. ^ Id. 0. xv.

298 THE. GOSPEL OF CREATION,
' The Lamb has the promise from the Father that men should be
' given Him at His request as His inheritance.
' If neither angel nor man had fallen the Lamb in bliss would no
' less have reigned over them.
'Still truly 'for us men and for our salvation He came down from
' ' heaven.' ' He was truly made man for our salvation, suffered, died, was
' buried.' ' He was not however wholly or entirely (non penitics non prorsus)
' made man for our salvation.'
' For our salvation wholly He suffered, died, was buried, being
' made a sacrifice and victim. It was not wholly to restore (curare)
' us from destruction, that He was made an offering (sacrif cium), a
'holocaust, incense,
' That most holy [human] soul [of Christ] was inflamed and
' borne to God by the impulse of its own love. It [or Christ] Uved
'more for God and for itself [as directed] towards good than for
'saving all of us.'
Thus there were in Christ three 'forms.' The form of God,
which is eternal ; and in this He is equal in all things to the
Father ; the form of a slave, which He assumed for the sake of
sinners, which was temporal, and in this He emptied Himself: the
form of the supreme creature {supremi plasmatis), which He would
have assumed even if man had not sinned. In the second form He
wUl receive a kingdom which afterwards He will give back to the
Father, The kingdom which He has in the third form will be for
ever and ever (Luke i. 32 f.)',
Picus oe Thus wrote the Dutch mystic from his northern home. About
LA, ti4Q4, *^® ®^™® *™^ Picus, coimt of Mirandola, the most brilliant type of
the universal scholarship of the Eenaissance, maintained the same
doctrine from a different point of view. 'It was fitting,' he writes,
' that He who is the image of the invisible God, the first-born of all
'creation, in whom all things (universa) were created, should be
' united in an ineffable union to him {i. e. man) who was made after
^ Dc causis Jncarn. 0. xvii.

THE GOSPEL OF CREATION, ^299
'the image of God, who is the bond of all creation, in whom all
'things are included {eonclusa). And if the whole of nature was
'imperilled with man, its loss was not to be disregarded, or to be
' repaired by any other than by Him by Whom all nature had been
'framed','

In the age of the Eeformation the question was still debated. Naclan-

Among the Eomanist divines who maintained that the Incarnation

TTJS.

¦6

was independent of the Fall, Giacomo Nachianti, bishop of Chiozza
(Jacobus Naclantus, Ep. Glodiensis, or Clugiensis), a Dominican, is
the most conspicuous". His general spirit is characterised by a
remark in the preface to his commentary on the Epistle to the
Ephesians, in which he gives as the reason for discussing that
Epistle before the Epistle to the Eomans, that it suggests in its
'loftier and more mysterious revelations, which are truly brought
' from the third heaven, many thoughts which are necessary for the
' understanding of the latter,'
The argument by which Naclantus supports his opinion is an
analysis of the di-vine counsel of creation as man can apprehend it.
In this he argues that man was marked out as the object of the
-Divine love, and that in regard to Mm an end absolutely perfect
must have been prepared before the means towards the end. This
end regarded man's spiritual and eternal state; and therefore his
approach to God and his union with God, And when it is said that
1 In Hept. V. 7. I do not observe sunt, nimis Christianum populum
among the theses of Pious any one on gravant (Theiner, Acta Cone. Trident.
this subject, as there is commonly said i. 58 f.). And again : Non possum
to be, pati ut ssepe dixi, s. synodum pari
2 The glimpses which are gained of pietatis affeetu suscipere traditiones et
Nachianti at the Council of Trent are libros sanctos ; hoc enim, ut vere
full of interest. He spoke warmly dicam quod sentio, impium est. Neque
against placing traditions on the same placet quod ponatur anathema in ipsis
footing as Scripture: Nemo enun traditionibus... A lively scene followed
ignorat contineri in saoris libris ea these bold words, whieh ended in au
.Dmniaquseadsalutempertineut...Quod explanation and an apology {id. 85).
vero etiam ecelesiastiose traditiones re- Comp. pp. 76, 82, The words of Na-
cipiantucet eorum mentio in decreto chianti were condemned by the CouncU,
fiat nullo modo probare possum, cum and Card. Pole joined in the condem-
. tot indictiones jejuniorum, tot cere- nation : ' sed posset, inquit,_ d«fendi,
monisB, qu» plerumque frjistratorise quia dixit, " mihi videtur'" (id.. p. 85).

300 THE GOSPEL OF CREATION,
man was the crown of crieation, we mean in particular Christ ai
man, by whom as God and man, in the divine counsel, and therefore
truly man, even before the Incarnation, it was predestined that the
world should be made, preserved and consummated'. The effect of
the Fall then was that He who ' was determined to be man, but not
' passible, ordained the Maker of the world, appointed Heir of the
' universe, chosen as King of all things, given as Head to the
' peculiar possession (peculio) of God the Father, should in due
' season be sent down, lowered {dyid), emptied, that clothed in
' passible flesh ' He might make atonement for sin"
Whence Naclantus concludes, ' it is not only consonant to reason
' but to Holy Scripture, that although the decree for the assumption
' of flesh follows the decree for the permission of sin, so that if Adam
'had not sinned there would have been no need of Christ as a
' Physician, yet the decree of the assumption of man precedes not
' only the decree of the permission of sin, but even the determination
'of the creation of the worlds'
Andr,Osi- The same general conclusion that 'the Son of God would have
A"WT)'P"R
.j.j,,2_' 'been Incarnate if sin had not entered into the world,' was main
tained in the Lutheran Church by Andr. Osiander*. TMs singularly
1 Eodem constitutum est decreto ut prsemissis habetur : non modo con-
per eundem Deum et hominem Chkis- sonum esse ration! sed et Soripturis
. TUM (hofi est) verbum definitione Dei ad Sanctis: quod etsi decretum assump-
induendum hominem determinatum, tionis carnis decretum subsequitur
et ob id hominem vere apud Deum permissionis culpse, propter quod si
effectum non solum quselibet eondere- Adam nou peccasset Christo medico
tur, servaretur, ac promoveretur crea- opus non fuisset : decretum tamen
tura... sed... in longe felioiorem statum assumeudi hominem non tantum prse-
...certo transferretur tempore.. .p. 38. cedit permissionem peocati sed et defi-
2 Decretum  Unigenitum summi nitionem ereationis Miiudi (16. 39 f.),
Patris, jam quidem hominem sed non 4 T^e tide of the work in which he
passibilem definitum, Opifioem orbis discusses the question is : An Filius
ordinatum, Hseredem universorum Bei fuerit incarnandus si peccatum
mstitutum, in Begem omnium rerum non introivisset in mundum. Item de
selectum, Peouho Dei patris donatum, imagine Dei quid sit ex certis et eviden-
et eidemuti caput asoriptum; tandem tihus sacrm ScHpturce Ustimoniis et
(sed opportuno tempore) eousque de- „(,„ ex philosophiois et humance rationis
mitti, dejioi, exinamri : ut eo passi- cogitationibus deprompta explicatio.
bilem carnem mduto  mortem exe- Monteregio Prussia 1550, I have been
orabilem passo, impensa tanti saori- unable to obtain access to a copy of
fioii crimen expiaretur Isesse majestatis the book which is not, as far as I can
Dei... p. ,=!9, find, in any of our great hbraries, I
s Qua de re, si non fallor, facile ex can therefore quote it only from Grau's

THE GOSPEL OF CREATION, 30I
vigorous and original thinker'^ brought the doctrine into connexion
with his peculiar views on justiflcation, Man, he taught, is justifled
by the indweUing in him of the Divine Word ' our Lord and Saviour
'and only Mediator, Jesus Christ, Son of God and Son of Mary,
'very God and very man,,. And since the one eternal and divine
' essence of the Father, Son and Holy Spirit is indivisible, the Father
'and the Holy Spirit also dweU in us^' The divine likeness, for
which man was made, according to his original constitution, involved
the union of God and man as presented in the Incarnation, This
opimon was fiercely assaUed as ' new, useless, and impious,' The
most interesting feature in the arguments by which Osiander sup
ports Ms teaching is the form of his biblical proof. He was specially
devoted to the study of Scripture, and thought that the conflrmation
of the doctrine was to be sought there rather than in authority.
And such confirmation he found primarily in the account of Crea
tion, wherein man is revealed to have been ' made in the image of
God,' This statement then formed the starting point of his discussion.
What, he asks, is 'the image of God'? The answer, he replies, is to
be found in the words of Christ : ' He that hath seen Me hath seen
'the Father' (John xiv, 9), 'Therefore our Lord Jesus Christ, the
' Son of God and the Son of Mary is the image of the Father.... The
• Word made flesh, the Word of life, that which was from the begin-
' ning, which the apostles heard and handled with their hands, as
'John bears witness (i John i, T)^' In other words 'He in whom
'the fulness of Godhead (Father, Son and Spirit) dweUs, Jesus Christ,
' or the humanity of Christ, embracing the divinity,,,, is the real ob-
'jective image of God*,'
Thus Christ was destined to be naturally the image and glory of
God; and" God made man, the whole man and not any part of him,
capable of becoming like Christ through His pure grace and goodness.
Essay {de And. Osiandro doctrinie com- ^ ' Homo airrodlSaKros nuUiusque Aca-
mentatio...scT. B. P. Grau, Marb, demiffi discipulus,' as Quenstedt dis-
1860). There is a good and sympa- paragingly remarks (p. no),
thetio account of Osiander's views iu ^ Grau, p. 27.
MoUer's life (Andreas Osiander. ..roa ' Grau, I. c. p. g,
Dr W. MoUer, Elberfeld, 1870), ^ Osiander ap, Grau, p, 7,

302 THE GOSPEL OF CREATION,
Man, that is, was created to be as it was already determined eternally
that Christ should be ',
This being the Destiny of man, the Incarnation, Osiander argues,
was necessarily independent of the FaU, The image of God in which
man was created was first realised in the Incarnation, Looking for
ward to this, in the language of time, God created man. Otherwise
man could not have been created in God's image which would have
had no existence^.
Further the relation of Christ to the Church as its Head cannot
be supposed to be dependent on man's sin. And this, Osiander
thinks, was already shadowed forth in the record of Creation before
the FaU (Gen. ii 23 f ; comp. Matt. xix. 4 f ; Eph. v. 31 f ),
In a word all things were created for the Son, Who was to be in
carnate (comp. Col. i. 13 — 20),
Osiander rests his conclusion on Scripture, but he finds support
for it also in the language of the Nicene Creed. ' Christ came down
' from heaven for us men and for our salvation.' Here, he says, we
have two distinct thoughts. He was Incarnate 'for us men' as men
created for Him and in His image; and 'for our salvation' as ha-ving
fallen through sin',
Seevetus, Among those who had wandered far from the CathoUc faith
Servetus and F. SociNUS maintained that the coming of Christ in
the flesh was independent of the faU. ' Adam,' the former writes,
' was made after the pattern, form, figure and image of Christ, in
'body and soul*,' And again 'Christ Himself before Adam sinned
'was already in the Word with God, destined to be true man. If
1 Osiander's reasons are given at mines eramus homines, propter ipsum
length by Grau, pp, 12 ff., and MoUer, et imagine eius conditi, qui conditi
pp. 3P4 ff. nunquam fuissemus nisi ipse quoque
^ Si fihus Dei non fuisset incarnan- voluisset homo fieri et inter nos ver-
dus nisi Adam peccasset, sequeretur sari (Prov. -viii). Posterior causa est
aliud absurdnm, nempe quod Adam quia per peccatum corrueramus in mor-
non Imagine Christi sed Christus tem, unde nos eruere et salutem nobis
Imagine Adami esset factus (Osiander, restituere dignatus est (ap. Grau, p.
ap. Grau, p. 13). 15).
3 Quis non videat Spiritum Sanctum , * Christianismi Restitutio, i^ ^3. De
bio duas inter sese longe diversissimas Trin. in. p. 104 : Ad exemplar igitur;
causas ostendere propter quas Fihus formam, figuram, et imaginem Christi
Dei desoenderit de cselis et homo factus est factus Adam, secundum corpus et
sit? Quarum prior est quia nos ho- auimum.

THE GOSPEL OF CREATION,' 3O3
' Adam had not sinned Christ would have been Incarnate so as not
'to die, and would haye provided for our change while living to
'heavenly glory without any form of death'.'
F, SociNus, on the other hand, held that man was created p. Sooi-
-without the gift of immortality. Hence in discussing i Pet, i. 20 ^^go-.
he maintains that 'Ghrist came, after men had sinned, to do away
'their sins, but that He would have come even if men had not
' sinned. For He was destined to come to give us immortality which
'the first man did not possess at the beginning of creation.,. ^'
Calvin attacked the doctrine and arguments of Osiander with Calvin,
considerable severity in the remodelled edition of his Institutes 1C64.
(1559), He characterises the opinion 'that Christ should have been
' man although there had been no need of His interposition to redeem
'mankind,' as one of those 'wandering speculations that ravish
' unto them light spirits,' ' I allow,' he says, ' that in the first order
' of creation, and while nature was undisturbed by the fall, [Christ]
' was set over angels and men, whereupon He is said by Paul to be
' the first-born of every creature (Col, i. 15), But since all Scripture
' declares that He was clothed with flesh to become Eedeemer, it is
' an act of exceeding rashness to imagine another cause or another
'end,' He then quotes and examines Is, Iiii. 4 f. ; John i. 9 f., 14,
ui. 16, V, 25 ; Matt, x-vlii. 11, ix, 12, &c. ; and continues: 'If any
' object that some of these considerations are not opposed to the belief
'that .Christ who redeemed men under condemnation might have
' shewn His love to them while still safe and unfallen by putting on
' flesh, the answer is short : since the Spirit proclaims that by the
'eternal decree of God these two facts were united together, that
I Id. De orb. perdit. i. p. 382 : decrevisse, ne quis ex eo hominum pec-
Ghristus ipse antequam Adam pec- cata prrovisa fuisse colUgat, sciendum
caret jam in verbo erat apud Deum, est Christum quidem postquam homi-
futurus verus homo. Si Adam non nes peccaverant ad ipsorum peccata
peccasset citra mortem fuisset Christus delenda venisse sed venturum tamen
incarnatus, nos ad gloriam cselestem fuisse etiamsi homines non peooassent.
viventes immutaturus absque aliqua Venturus enim erat ad immortaUtatem
jjjQjtg_ nobis dandam, qua...ab ipso ereationis
2 pJ-<bZ«cJ.TA«o?.x. 8 (Opera, I. 549): initio prunus homo caruit... Comp.
Ceteriim quia certum est Deum ante. De statu primi hominis ante lapsum, ii,
mundum conditum de mittendo Christo 263 ff.

304 THE GOSPEL OF CREATION.
' Christ should be our Eedeemer, and partaker of the same nature
'with us, it is not right to inquire farther.... This modesty Osian-
* der unjustly assaUs, who at the present time has again unhappily
'discussed this question which was before slightly mooted by a
'few',' Some Calvinists however maintained, and this touches close upon
the essence of the doctrine, that unfaUen men needed the media
torial work of Christ for the support of their union with God. A
single Ulustration will be sufficient. Polanus thus expresses the
thought : ' From the beginning of the world [Christ] was and is the
' Mediator between God and the sons of God, as rational creatures
' made in the image of God, through Whom alone they had in the
'beginning and have blessedness, that is commuMon -with and
' fruition of God as the Mghest good^'

III,
The Gos- The long line of authorities which we have examined shews
?, ?¦ beyond question that 'the Gospel of Creation' is a just subject for
legitimate discussion. The belief that the Incarnation was in essence inde-
topio of
inquiry, pendent of the Fall has been held by men of the most different
schools, in different ways and on different grounds. AU however in
the main agree in this, that they find in the beUef a crowning promise
of the unity of the Divine order ; a fulfilment, a consummation, of
the original purpose of creation; a more complete and harmonious
view of the relation of fimte being to God than can be gained
otherwise, '^ Instit. ii. 12, 4 — 7. He concludes: Patri... sed per quem prseservaretur a
Quas hactenus refutavi nseuias, pro peccato... Buoanus {Instit. Theol. Art.
firmissimis oraoulis ducit Osiander, x. 3, p. 106) uses almost the same
nempe ut suarmn speculationum dul- words. I have not seen that the En-
oedine inebriatus ridicules pseanas de glish Eeformers touched upon the ques-
nihilo efflare solet. tion ; aud I cannot find WiUett's book
2 Syntagrrui, vi. 27, Comp, Zan- de statu hominis, to which Gerhard
chius in Hexaem. iii. Lib. iii. c. 2, refers (Soc. Theol. iii. p. 444), in the
Docemus etiam in statu ante lapsum Library of the British Museum or in
[Adamum] opus habuisse Christo me- the Cambridge University Library,
diatore, non per quem reconcUiaretur

THE GOSPEL OF CREATION. 305
In every age the theory of the Divine economy, if we may so The sense
speak, will present itself under an aspect corresponding with the looioal
general aspect under which the whole finite order, so far as it comes ^™"^^^
under human observation, presents itself. It cannot but be that the <^^^'^S^-
views wMch are entertained of the relations of man to the earth
on which he lives, of the earth to the universe, of the period
of human life to the measurable period of the existence of the
objects of sense, should affect our views of the Eedemption and
Consummation of man, not in essence but in the mode of appre
hension. It is impossible for us now to understand a formula
which deals with man and the world in tho sense in which it
was understood when the earth was regarded as the centre of the
system of material creation, and the human race as having existed
for five or six thousand years. The effect upon the mind of the
words in which it is expressed must be different even if we use
the same words. And the sovereign preeminence of Scripture as
the vehicle of spiritual knowledge lies iu this, that it finds fuller
interpretation from growing experience. The Scripture does not
change, but our power of entering into its meaning changes.
If then we endeavour to consider the question before us from
the position in which we are placed in regard to the teaching of Two
Scripture, we shall be led (I) to examine what Scripture teaches or ^ ijij^g
indicates as to the essential relations of man to God and to the world, relation of
' man to
so far as we can now apprehend the revelation which is made ofG^oiiand the world;
them ; and then (2), looking at the whole revelation of the Divine 2. The
couse-
purpose recorded in the Bible, to determine, as far as may be, the quent
motives, if such a word may be used, to which the Incarnation is to the Incar-
be assigned. ^^ ^°'^'

1. The relations of man to God and to the world, as laid do-wn i. Man,
• i~, . 1 ¦ 1 ¦ !• -J.- T -1 i- (^) maiie in
in Scripture, may be expressed m two brief propositions. In relation tjjg image
to God, man was made iu His image (i). In relation to the world, ° ^J
man is the representative of the visible creation (ii). , represeu-
* tation of
W, 20

the visible
creation. (i) Man as
the image
of God
to be
regarded (a) indi
vidually,and (6)
socially.

(a) The
individual

306 THE GOSPEL OF CREATION,
(i) The truth that man was ' made in the image of God ' admits of
two distinct developments. It may be viewed (a) in regard to the
individual, or (b) in regard to the race. In both respects man was
created to gain a divine ideal. It is true indeed that neither the
race nor the individual can be properly considered apart : each is de
pendent upon the other for the attainment of its perfection. But
much is gained both in clearness and fulness of view by considering
them separately.
(a) It is wholly unnecessary to inquire in what exact sense man
was ' made in the image of God.' We have no faculties for the
investigation. There is however no authority for limiting the
image to any particular part of his nature. For us the individual
man in his complex being is one ; and as man he was made in God's
image to gain His Ukeness,
In this work he had constant need of Divine help. As he was
made he was not at once capable of union with God, To reach this
consummation he required discipline and training. In the Divine
order men are ' first made men and then afterwards gods','
If then man had fulfilled the law of his being, he would stUl, so
far as we can see, have stood in need of a Mediator through whom the
relation of fellowship with God might have been sustained, and deep
ened, and perfected. Nor is it easy to suppose that this fellowship
could have been made stable and permanent in any other way than
by the union in due time of man -with God, accomplished by the

Man as
created
needed a
Mediator.

^ IrrationabUes igitur omni modo
qui non exspectant tempus augmenti,
et suse naturse infirmitatem adscribunt
Deo... Jam volunt similes esse factori
Deo,et nuUam esse differentiam infecti
Dei, et nunc facti hominis, qui plus
irratiouabiles sunt quam muta ani-
malia. Hsec enim non imputant Deo,
quoniam non homines facit ea...Nos
enim imputamus ei, quoniam uon ab
initio Dii facti sumus, sed primo qui
dem homines, tunc demumDii...(Iren.
iv. 38, 4 : the whole passage is worthy
of careful study: comp. iii. 10, 2 ; iii.
19, i).
The thought, which is startling at
first to us, finds frequent expression in

Athanasius : de Inc. Verbi § 51, p. 75
avTQS ydp [6 rov Beov \byos] inrjvBpwm]-
aev tva -^pets BeononjBCjpev Kal aiirbs
irpaviptiJirev iavrbv Std trtaparos iva '^peis
rov dopdrov XIarpbs ^vvotav Xd^tapev Kal
avrbs vnepetve rrjv nap' dvBptancov v^piv
iva qpels dBavairlav KXrjpovop^a-ojpev. De
deer. Syn. Nic. § 14, p. 173 d Xoyos
adp^ iyivero Xva. ..Kal TifieTs iK rov nvev
paros airov perdXa^bvres BeonotriBijvat
dvvTjBwpev, dXXws ouk dv rovrov rvxbvres
el p-rj rb Krtarbv -fjpav airbs iveSiaaro
aupa. Compare Ne-wman, Note on the
Second Discom-se against the Arians
§ 21, p. 380, for other references ; and
the Index under Beonoiqtrts ; and Suicer
s.v. Beo-rrotiia.

THE GOSPEL OF CREATION, 30?
union of man with Him who was the Mediator between God and
man, and in whose image man was made',
Irenseus has given a striking expression to this truth. He starts
indeed from the consideration of man as fallen, but his argument
passes into an absolute form. Speaking of the necessity of the
Incarnation he says : 'If man had not conquered the adversary of
'man, the enemy would not have been justly conquered. And
' again, if God had not bestowed salvation, we should not have
' possessed it surely. And if man had not been united to God, he
' could not have partaken of incorruption. For it was necessary
' that the Mediator of God and men by His own essential relation-
'sMp with both should bring both together into friendship and
' concord, and on the one hand present man to God and on the other
' make God known to man^,'
Moreover, if we regard the predestined humanity of the Son of
God as the archetype of humanity^, light is thrown upon the doctrine

^ This thought is clearly expressed
by many Calvinistic theologians,
though they do not foUow it out to
its full breadth, Hominum integro-
rmn Mediator [fuit Christus] respectu
primffi iUius unionis ante lapsum,
quia homines integri non per seipsos
sed per Filium Dei erant Deo uniti
et conjuncti, quamdiu ipsi visum fuit
largiri Ulis gratiam persistendi in ami-
citia cum Deo... Inde ab initio mundi
fuit atque est inter Deum et fihos Dei,
sen creaturas rationales ad imaginem
Dei conditas. Mediator per quem solum
iUse statum initio habueruut et habent
beatitudinem, hoc est, oommunionem
et fruitionem Dei tanquam summi
boni (Polanus Syntagma, vi. 27), Com
pare p. 304.
2 Iren. iii. 18, 7 Ei ydp pri avBpanos
ivUqae rbv dvrlnaXov rov dvBpiinov, ovk
hi StKoitas iviK-liBri d ixBpis. JIdXtv re,
el p-fi b Bebs iSwpijijaro r-qv rrwrrjplav,
oiiK av /Sc^oiws iax"/'-^" air-qv. Kai el
p^ awqviSiBq b dvBpianos rep 6e^, ovk dv
^Svvr)Bq perairxetv r^s d<pBap(rias. ESei
ydprbv pe<rlrr)v Beov re Kal dvBpihnuv, Std
Trjs ISlas npbs eKaripovs olKeibrrjros, els
iptXlav Kal bpovotav robs dptporipovs

(rvvayayely Kal BeQ piv napaa-rrja-at rbv
dvBpanov, dvBpiinots Si yvuipitrai rbv
Bebv. Compare v. 16, 2 ''Ev roTs npbtrBev xpb-
vots iXiyero piv Kar' eUbva Beov yeyo-
vivai rbv avBpiiinov, oix iSelKvvro Si' Sri
ydp dbparos ¦qv b Xbyos, ov Kar' elxbva 6
dvBptarros iyeybvet. Std rouro Srj Kal
TTJV bpoitiJtrtv li^SltiJS dni^aXev. bnore
Si (rdpi iyivero b Xbyos rov Beov, rd
dpipbrepa ineKipwtre' Kal ydp Kal r-r/v
eUbva ISei^ev dXr/BiSs, airbs rovro yevh-
pevos bnep ^v ^ elKtiv airov' Kat rijv
bpolaertv ;3e/3a(us Kariarriae, irvve^opoitli-
aas rbv avBpninov riff doping narpl [per
visibUe Verbum].
iv, 33, 4 TTWS dvBptanos xupijo-et els
Bebv, el p-ri 6 Bcbs ixt^pilBri els avBpianov.
The form ixtap-fjB-q in this connexion is
strange (comp. iv. 38, 2). The Latin
translation has nothing to correspond
to it. The Greek is preserved by Theo
doret, Dial. ii. p. 129 (Migne Patr. Gr.
Ixxxiii. 171),
' Compare TertulL de Resurr. Cam.
6 Quodcunque enim hmus exprime-
batur Christus cogitabatur homo futu
rus, quod et limus, et sermo caro,
quod et terra tunc. Sic enim prsefatio
20 — 2

3o8

THE GOSPEL OF CREATION.

The rela
tion of
thij idea
to that
of the
Atone
ment.

(6) The
human
race.

of the Atonement. It becomes in this case in some degree intelligible
how Christ could fitly (if we may so speak) take man's nature upon
Him, and suffer for man, inasmuch as He took upon Himself a
nature which was not alien in its idea, but one which in some
mysterious sense was in its propriety partially an image of His own
though it had fallen.
So far then the essential constitution of man suggests at least the
beUef that the Incarnation, by which we understand in this case the
taking of sinless and perfected humanity into God, was part of the
Divine counsel in creation,
(&) These considerations which apply to the individual man
obtain greater weight if they are extended to the race. We cannot
but believe that under any circumstances, and wholly apart from the
Fall, there would have been a progress in the race, as well as in the
individual, towards the gradual fulfilment of the idea of humanity.
All that was potentially included in man in Ms various relations to
being would have been reaUsed in many parts. In this way the
whole conception of humanity would have been broken up and dis
tributed, so to speak, through countless separate personalities. There
would then have been need of some power by which at last all the
scattered elements of manhood should be brought together into a
personal unity. In other words the endeavour to follow out the
normal development of the human race leads us to look for that
which answers to the Incarnation, by which the completed body
might be brought into a final unity in fellowship with God.
For Christ, as we are taught, supplies that wMch gives a common
life to aU the members. He is the Head of the Body, All the dif-

AU the
varietiesof the
race to . „ j, , i • i
be brought terences ot men, so tar as they correspond with a true growth, are
to a unity.

patris ad filium : Faciamus hominem
ad imaginem et simUitudinem nostram:
et fecit hominem Dem. Id utique
quod finxit ad imaginem Dei fecit
iUum, scilicet Christi. Et Sermo enim
Deus qui in effigie Dei constitutus non
rapinam existimavit pariari Deo. Ita
limus ille jam tunc imaginem induens
Christi futuri in carne nou tantum
Dei opus erat sed et pignus. Id. adv.

Prax. 12 Denique sequens scriptura
distinguit inter personas et fecit Deus
hominem, ad imaginem Dei .fecit ilium.
Cur nou suam si unus qui faciebat et
non erat ad cujus faciebat? Erat au
tem ad cujus imaginem faciebat, ad
fihi soiUcet ; qui homo futurus certior
et verier imaginem suam fecerat dioi
hominem qui tunc de limo formari
habebat, imago veil et similitado.

THE GOSPEL OF CREATION, 309
reconciled in Him, and shewn to be contributory to the manifestation
of His perfection'.
In this respect the argument which was drawn from Eph. v. 31 f , The
r 1 1 -i 1 . , relation
by several early writers deserves more consideration than we are at of Christ
first inclined to give to it. The main idea in the passage seems to churali.
be that the Church, the representative of perfected humanity, of that
which the race would in the end have been if sin had not intervened,
is related to a Head, just as in the typical record of Creation woman
is related to man. The Church and woman are severally regarded
as derived, and yet belonging to the completeness of that from which
they are derived, and so destined finally to be restored to perfect
fellowship with it. Man ideally is not man only but man and
woman ; Christ, such appears to be the thought, however unfamiliar
it may be to us, unites with the Godhead the idea of perfected
humanity, and that not accidentally but essentially. The personal
relation of sex regarded in typical individuals, represents, as we
should express the -view, beyond itself a corporate relation which
exists in respect to the race. Just as the individual union is neces
sary for the fulfilment of the idea of woman ; so the corporate union
is necessary for the fulfilment of the idea of humanity. Christ is the
true Adam : the Church is the true Eve, And both these relations,
the individual relation and the corporate relation, are independent of
the Fall, The Fall has disturbed and disordered each, but it was not
the occasion for the first existence of either ^-
' Eph. i. 22 f. airov IStJKe Ke^aXrjv ing with the earthly Christ; and he
irip ndvra rq iKKXria-lq., ijrts icrrl rb finds in this relation the fulfilment of
o-H/ia avrou, rb nX-r/pafia rou ret ndvra iv the words of Genesis : inotija-ev b Beds
ndaiv nX-tjpovpevov. I caimot but be- rbv dvBpanov apcrev Kal BijXv rb dpirev
lieve that in the last clause nXripovixi- iarlv b Xpitrros, rb BrjXv ji iKKX-rja-la
VOV is (as elsewhere) passive, so that (2 Clem. xiv.).
everything which is is represented as Compare Hermas i. Yis. ii. 4 Tj?!*
serving for the manifestation of the npea-^vripav nap' ^s iXa^es rb ^tBXlov,
full glory of God, Col. ii. 19. rlva SokcIs etvai; iyta 0w T-jji' T,l^uWav.
2 The thought finds a confused ex- nXavda-ai, (jirja-lv, ouk Strrt. T(s oSv iari ;
pression in a very remarkable passage tfiripl. 'H iKKX-rjala, (p-rjalv. e'tnov ovv
of the Homily which is known as the aurip Aitt tIouv npea^uripa ;"0-ri, <t>-r\(rlv,
Second Epistle of Clement. In this ndvrav nparr) ixrlaBri, SiA toCto npea-
the writer speaks of a spiritual Church, ^uripa, Kal «tii ra-irqv b Kbtrpos Kar-r,p-
corresponding to the spiritual Christ, rlirBq.
and of an, earthly Church correspond-

3IO

THE GOSPEL OF CREATION,

(ii) Man
the repre
sentativeof Crea
tion.

For Crea
tion as
for man,
differentiation the
law of
progress.

(ii) So far we have regarded man only, the individual and the
race. We venture to go yet further, and to look upon man as the
representative of Creation. This thought appears to be distinctly
suggested in the records of the Creation, and of the FaU, and of the
new Creation, The domiMon of man (Gen. i 28) was such that his
realm shared the consequences of his sin (Gen. in. 17). His destiny
therefore has not yet been accompfished (Ps. -vUi. ; Hebr. u., 5 ff. ),
But in its promised fulfllment lies the hope of the material world.
For that sometMng is in store which answers to the redemption
of man's body (Eom, viiL 22 ff. ').
It wiU at once be obvious how this wider view of the relations of
man to Creation tends to confirm what has been already said of the
inherent fitness of the Incarnation in relation to the plan of Creation,
as we are enabled to look upon it. In all parts of the natural order,
and not in humanity only, in the very course of progress, there
is constant division, dispersion, differentiation, of elements ; and at
the same time clearer glimpses are opened of a umty to which all
the parts appear to tend. This separation, this unity, as far as we
can see, belong aUke to the essence of things. The separation has
been, it is true, influenced by the FaU, but, as a condition of growth,
it is not due to it. The idea of the Incarnation therefore satisfies
the aspiration towards the vaster unity to which the full development
of Creation points. The restoration of umty to man carries with
it the promise of the restoration of umty to all finite being.

' Iren. iii 16, 6. Unus igitur Deus
Pater quemadmodum ostendimus, et
iinus Christus Jesus Dominus noster,
veniens per universam dispositionem
et omnia in semetipsum recapitulans.
In omnibus autem est et homo, plas-
matio Dei ; et hominem ergo in semet
ipsum recapitulans est, invisibilis visi-
bilis factus, et inoomprehensibilis fac
tus oomprehensibilis, et impassibilis
passibilia, et Verbum homo, universa
in semetipsum recapitulans : uti sicut
in Buperooelestibus et spiritalibus et
invisibnibus prinoeps est Verbum Dei,
sic et in visibilibus et corporalibus priu-

cipatum habeat, iu semetipsum prima-
tum assumens, et apponens semetip
sum caput ecclesise universa attrahat
ad semetipsum apto tempore.
Comp. Theod. Mops, fragm. Lib.
xiv. de Incarn. (Migne Patr. Gr. Ixvi.
p. 990) 0^5^ ydp dv b Bebs ovras dnXas
Kal dvev nvbs xp-^er^pov Xdyov dvBpanov
piv iXdp^ave Kal ijvov npbs eavrov npoa-
KvvetaBai napd rrjs Krltreas napatTKeva^av
arraaris, rds Si ye vorjrds tf>i(7ets npoa-
Kvveiv, iSiKalov, el p-q rd nepl airbv
7e70i'6Ta koij'?; ndoqs qv evepyeirla rrjs
Krlaeas.

THE GOSPEL OF CREATION. 311
2. If we regard the subject from the opposite point of sight we ^- ^°-
. J. i. i O tJ.ygg fQj.
obtain the same general result, Eeasons have been alleged for the Incar-
thinking that man's constitution as unfallen, required the personal
union of humanity with God for his consummation individual and
social and for the consummation of the world through Him, It
appears also that the Incarnation necessarily included in itself conse
quences which were irrespective of the FaU, and which yet, so far as
we can see, cannot be regarded as contingent in the Divine Counsel.
Theologians have classed the objects or results of the Incarnation These not
limited by
— for in this case the motive and the effect are identical — ^under three the Fall.
heads, the Eevelation of God, the benefit of man, the conquest of
Satan. Of these in their essential nature the first is wholly and
the second partly irrespective of the Fall. It is not possible upon
reflection to exclude all other conceptions from the Incarnation except
those of satisfaction and atonement. These thoughts naturally rise
at once to our minds in connexion with it from the conditions of
suffering and sin under which we live ; but these conditions do not
belong to humamty but to faUen humanity. And if the consequences
of the Fall be set aside, there yet remain those characteristics of
a fimte nature which require what they have received from God's
love in the Incarnation for their true fulfUment. We must look to
the perfection and not only to the redemption of man. The argu
ments which we have heard pressed on this point by many writers
seem to me to be of very great weight. We cannot conceive that a
being capable of knowing God and of being united with Him should
not have been destined to gain that knowledge, to realise that union.
We cannot suppose that the consummation of man and of humanity
and the reaUsation of Christ's kingdom which have been brought
about by the Incarnation are dependent on the Fall: we cannot
suppose that they could have been brought about in any other way
than in that according to which they are now revealed to us in their
supreme glory'.
1 Hippolytus, regarding the Incarna- how it wrought not only the redemp
tion in its actual effects, points out tion of fallen beings, but the sure

312

THE GOSPEL OF CREATION.

No limita
tion of the
action of
God ou
this -view
not in-
eluded in
Creation.

It will pel haps be said that the view which has been indicated
makes the action of God dependent on creation. So far as there is
force in this argument it extends not only to the perfection of
creation but to creation itself. The very act of Creation is a self-
limitation of Omnipotence, And as far as we dare speculate on
such subjects it is easier for us to suppose that the cro-wning act
of love, the consummation of all finite being, was included in the one
creative act, than that it was contingent on man's conduct. Or to
put the thought in another way, it is in every way more consonant
with the idea of God's action which is given to us in Scripture
to suppose that the union of man with God was predestined in
relation to man as answering to the Divine idea of man, than to
suppose that it was first designed for man as he made himself by his
sinfid self-assertion.
And here again I would repeat that we must carefully guard the
conception of the Incarnation, as we thus endeavour to view it in
the absolute Divine Counsel, from every thought of humiliation.
We must conceive, if I may so represent the idea, that in that case
glorified humanity would have been raised up to heaven and not
that the Son of God would have come down to earth.

The Gos
pel of
Creationnot an
arbitrsirytheory.

It may again be urged that this is merely speculation on matters
too high for us where Scripture is silent. I reply that we cannot
but speculate : that we are so made that we must strive after some
view of the relations and end of the system in which we are placed:
that the advance of partial knowledge forces upon us more and more
¦the duty of looking for a more comprehensive synthesis : that even
if Scripture were silent the real question would be. Is the view
consistent with Scriptui-e 1 that Scripture gives us facts, and above

establishment of unfallen beings.
Man even if unfallen would have
needed this divine confirmation. Hipp.
c. Ber. et Hel. ii. (Migne Patr. Gr. x.
p. 833) Std rouro yiyovev avBpanos b
rdv bXav Bebs Iva trapKi piv naB-qr^ nda-
Xav d-irav qpav rb rt} Bavdrifi npaBiv
Xvrptbtrqrat yivos, dnaBei Si Bebrqn

Std irapKbsBxuparovpyjv npbs -rqv dsTj-
parov avrov Kal p.aKapiav inavaydy-rj
i^aqv qs dnineoev rtff Sta^oXtjj neiBbpevos'
Kat rd Kar' ovpavobs dyta rdypara rav
voepav ova-tdv trrofid^trq npbs drpeypiav
rifi pvcrrripltff Tqs avrov aaparilxreias, t's
(pyov q rdv bXav iarlv els airbv dvaKe-
tpaXaiaats.

THE GOSPEL OF CREATION. 3'^ 3
all the one Pact, which must be for us the sovereign expression of
the Divine will ; that if circumstances prompt the inquiry, we are
bound to inquire with reverence whether that Fact iUuminates the
position which we occupy in face of the thoughts and discoveries of
the time. The Fact is final, but the Spirit sent in Christ's name
enables men to see more and more of its meaning.
Nor is the general silence of Scripture, at least so far as direct The
. general
statements are concerned, on this absolute view of the Incarnation silence ot
in any way surprising. The view belongs properly to an order natoal
which has ceased to be. The Gospel is a message to man as he
is. It is perfectly natural therefore that Scripture should for the
most part contemplate the actual state of things and speak of the
Incarnation as dealing with man fallen. It is perfectly natural that
the Creeds (and the same remark applies to early patristic writings)
dealing with the actual history of the Incarnation should state that
Christ 'came down from heaven for us men and for our salvation.'
The very words 'came down' and all corresponding phrases belong
exclusively to the Incarnation as the assumption of passible humanity
in consequence of sin. But this language is in no way inconsistent
with the belief that what was accomplished under certain conditions
due to sin would have been accomplished otherwise if man had
remained sinless. There is force in Osiander's remark' that the
two phrases 'for us' and 'for our salvation' express two distinct
ideas. And yet more : the revelation of love involved in the Divine
purpose is included in the revelation of love given in the Divine act.
And while we cling most firmly to the ideas of 'salvation', of 'tho
seeking and saving that which was lost', we must also bear in
mind that 'salvation' is far more than deUverance from the con
sequences of evU. It expresses also the final preservation of that
which truly belongs to the saved ; to the fulness of human nature as
well as to the condition of faUen nature. There is 'a making
perfect' which is correlative with 'salvation^'
1 See p. 303. the Hebrews. Comp. John xvii. 23;
2 The thought of reXeiaats is charac- Hebr. vii. 1 1 and notes.
teristio of St John and, the Epistle to

3^4 THE GOSPEL OF CREATION.
But in one passage at least we seem to be admitted by St Paul to
look upon the Truth as it is in the divine counsel with regard to
Creation and re-creation. In Col. i. 13 ff. he presents a -view of the
work of 'the Son of God's love' in the creation, preservation
(eKTia-rai; ev avna a-vvea-TrjKev, 16), redemption, consummation {v. 20)
of finite being. The whole work is fulfilled by one Person (13 — ¦ao),
who is before Creation, and is also the source of peace ' through the
Blood of His Cross', TMs view is satisfied by the theological con
ception that the personality of Christ is in His Di-vine Nature. But
at the same time His human nature is taken into account {v. 19 f.);
and when He is spoken of as the ' image of the in-visible God,' He
is presented as the archetype of humanity in creation even as He is
also 'the firstborn from the dead,'
The idea Doubts however may still remain as to the interpretation of this
Gospel of mysterious passage. But at least it cannot be said that a belief in
Creation ^j^g absolute purpose of the Incarnation is at variance with Scripture.
gives a ¦^ ¦'^ ¦ ^
new ]^or does it in any way derogate from the infiMte love of God. If
ground J J b
for man's it is ' most consonant to the judgment of reason ' it seems to be also
gratitude, 'most consonant to the piety of faith'. It adds to every motive of
devout gratitude which is suggested by the cu-cumstances of the
Incarnation, a further motive of gratitude in the contemplation of
that primal love which the selfwill of man could not thwart. For
if the common view moves us to devotion as we look at the indi
vidual — the one sheep which was lost — this view teaches us to draw
in addition new causes for fuller adoration from the thought of the
whole — of the ninety and nine who have not strayed — who are no
less near to the great Shepherd's love. Nothing is lost, and for those
who cannot but turn from time to time -with anxious questionings
from the contemplation of the vastness, the complexity, the contra
dictions, the earnest expectation, as we are encoiu-aged to call it, of
the world, to Holy Scripture, much is gained by the thought that
from the first it was the purpose of God to gather up all things in
the Son of His love', 1 Comp. Eph. iii. 9 ff. ; iv. 10.

THE GOSPEL OF CREATION, 3^5
The subject on which we have touched is not, I believe, a mere Apraotical
matter of speculation, or a curious fancy of a past age. If I had so ""-"^ '
regarded it, I should not have thought it fitting to give here sketches
of reasomng which must in many cases appear strange and obscure.
But I have chosen to dwell upon it because I think that I have
found in the opinions which I have ventured to maintain, support
and light in the face of great problems which seem likely to grow
more urgent every day. The thought that the Incarnation, the union
of man -with God, and of creation in man, was part of the Divine
purpose in Creation, opens unto us, as I believe, wider views of the
wisdom of God than we commonly embrace, which must react upon
life. It presents to us the highest manifestation of Di-vine love as
answering to the idea of man, and not as dependent upon that which
lay outside the Father's Will.
It reveals to us how the Divine purpose is fulfilled in unex
pected and unimaginable ways in spite of man's selfishness and sin.
It indicates, at least, how that unity to which many physical and
historical researches point is not only to be found in a dispersive
connexion of multitudinous parts, but is summed up finaUy in one
life. It helps us to feel a little more, and this is the sum of all,
what the Incarnation is, what it involves, what it promises, what it
enforces, what it inspires ; that Fact which we strive to believe, and
wMch is ever escaping from us ; that Fact which sets before us with
invincible majesty Christ's 'power to subdue all things to Himself."
1 Phil. iii. 21.

THE RELATION OF CHRISTIANITY
TO ART.

€K Mereeoyc kaAAonhc kticmato^n ANAAdrtoc
6 reNecioyproc aytcon GewpeTrAi.

Wisd. xiii. 5,

THE EELATION OF CHEISTIANITY TO AET,

No student of the apostolic writings can fail to find himself Does
,. J. J T , , . Christian-
sometunes contronted by the question Does the teaching of the New ity leave
Testament cover all the interests of human life 1 and more particu- ^^ ^°^
larly Does the New Testament, does Christianity as laid do-svn there
in its broad outlines, leave scope for the free development of Art 1
This latter question deserves consideration. It is not enough that
it should have been practically answered by general consent : the
answer thus given includes many elements which tend at least to
create misgivings as to its soundness ; and it is, superficially at least,
in conflict with the most prominent utterances of early Christian
feeUng. The main issue is not whether the Christian spirit encou
rages that temper wMch is the strength of the artist, but whether it
recognises his work as contributory to the fulfllment of man's
destiny. There can be no doubt .that truth, sympathy, reverence,
wUl characterise aU effort which deserves the name of Christian;
but it is not at once obvious that in the face of the overwhelminff o
moral problems of Ufe Christian effort can be properly directed to
the pursuit of Art.
Thus there is the suggestion if not the distinct appearance of a
conflict between man's constitution and the Gospel. He is born
with artistic instincts and powers ; and these, it may be alleged, are
not directly taken into account by the records of the Faith,
The apparent contrast requires to be stated a Uttle more in Apparent contrast.
detail. On the one side it is certain that Art corresponds with essential i. Man so
. constitu-
parts of our nature. Men umversally seek particular combinations ted as to
of form, colour, sound, and the pleasure wMch these give can be beauty.

320

THE RELATION OF CHRISTIANITY TO ART.

Externalnatureneedsinterpre tation.

The inter
pretation of nature
by Art has
a powerful
moraleffect.

Sense
specially
needs disciphne.

¦z. But Art
not di
rectly recognised
iu N. T.

deepened and extended through the study of the principles by which
they are ruled. Men can be trained to a keener and finer perception
of beauty. There is then here a force of influence which cannot be
overlooked in the discipline of life.
And more than this, the complex scene in wMch we are placed
requires to be revealed to us. We are not at once able to enter into
the mamfold aspects of Nature which we can recognise when they
are pointed out. There is something of disorder and disproportion
in the impression which we first receive from the world about us.
The ' form ' of things needs ¦ some interpretation ; and the particular
interpretation which we adopt has helped and -will help to make us
what we are and what we shall be.
For the physical effects which Art produces exercise a profound
moral and spiritual influence upon character. It is unnecessary to
attempt to make any comparison of the relative power of external
nature and society upon the education of the soul. It is enough
that both have their due office in moulding the ideal man. Ee-
move the discipline of one or the other, and the man is weaker and
poorer however successfully he cultivates the self-centred -virtues on
which he has concentrated himself. It may be necessary to ' cut off
the right hand ' or to ' pluck out the right eye ', but he who is forced
to do so enters into life ' maimed ',
This expressive image seems to carry with it a full recogmtion of
the manifold activities of eye and hand, of the power of seeing
beauty and setting it forth, as belonging to the completeness of
man. And if under the actual conditions of Ufe it is through sense,
which Art uses as its organ, that the most obvious and uMversal
dangers come to men, the natural conclusion seems to be that this
fact shews convincingly the paramount importance of the study of
Art. In this region we need peculiarly to be trained in order that
we may enjoy rightly; and not be called upon to sacrifice that
which was capable of ministering to a richer service.
Such reflections, indicated in the briefest summary, serve to shew
that Art justly claims a permanent place in the highest traiMng of
men ; but on the other hand it may be urged that, with the excep-

THE RELATION OF CHRISTIANITY TO ART. 321 .
tion of music, there is no recognition of the office of Art in the New
Testament. One or two illustrations from engra-ving (Hebr. i 3) or
painting (Hebr. -viii, 5 ; x. i) are all that it contains. The imagery
of the Apocalypse — as the cubic city (Apoc. xxi. 16) — is symbolic
and not pictorial.
And not only so, but it seems as if representative Art were Appa-
distinctly condemned. It is difficult to give any sense to ' the desire excluded.
of the eyes,' which St John declares to be ' not of the Father but of
the world' (i John u. 16), which shall not include works of sculp
ture and painting ; and at first sight the revelation of the transitori
ness of that out of which they spring appears to carry -with it the
sentence of their rejection.
Nor can any stress be laid upon the partial recogmtion of the The use of
Art in
service of Art in the Old Testament. The system of the old Cove- 0. T. not
nant was essentially externaL It spoke through symbols. But it reoog-
might be argued, not unreasonably, that, as Christianity is essentially "i'i°'^'
spiritual, it is likely that it would be independent of all illustrations
from Art.

These are the elements of the contrast which have to be recon- The prin-
. . ciple of
cUed. The reconciliation, to anticipate the result of our inquiry, recon-
lies in the central message of Christianity ' the Word became flesh.'
By that fact the harmony between the seen and the unseen which
had been interrupted was potentially restored. Creation in all its
parts was made known as a revelation of Him through whom it was
called into being. But the reconcUiation here as elsewhere lies in
transflguration. The passage to life is through death. The old
had to pass away that the new might flnd its proper place. This
truth has even now not been fully mastered ; but it will be seen
more clearly if we flrst consider the position of Art in relation to
Christianity in the apostolic age (i), and the character of Christian
Art in the first four centuries (11), and then attempt to determme
the relation of Christianity to Art (ni), and the peculiar office of
Art (iv).
W. 21

322 THE RELATION OF CHRISTIANITY TO ART.

Contrast The position of the early Christian teachers towards Art was
itic and determined under two powerful and conflicting influences. In no
tende-Q" other region of human acti-vity were the Shemitic and HeUemc
des. tendencies more directly at variance. Each bore -witness to a partial
truth; and in the apostolic age each had reached its complete
development.
I. No free For the Jews imitative Art had practically no public existence.
exercise of
imitative In the absence of satisfactory evidence it is impossible to say how
among the ^^^ ArcMtecture and Music found free and characteristic expression.
Jews. gy^ ^ spite of the very narrow range -within which Je-wish Art was
confined it embodied a principle which enters into the life of Art.
The commandment wMch forbade the making of graven image or
likeness was not observed in the Sanctuary itself. By this exception
it was made evident that the enactment was directed against acci
dental abuses of imitative Art and not against the Art itself. At
the same time the manner in which Art was employed served to
embody another thought. The description of the decorations of the
Tabernacle and of the Temple brings out plainly the idea that repre
sentations of outward things, and the manifold combination of mate
rials, wMch found place there, were designed to suggest more than
the simple figure or effect. Whatever there was of grandeur or
beauty in ' the ordinances of di-vine service ' pointed beyond itself.
Natural forms and elements were used to indicate the unseen. How
this could be is still powerfully shewn in the works of Egyptian Art,
which constraui the spectator to rise beyond that which he looks
upon to sometMng which can find no adequate expression externally.
The figures of gods and men alike — Pasht or Eameses — are above
all things symbols of character. They cannot be taken simply as
efforts to present direct and complete portraitures of the beings
whom they call up before the soul. Later experience indeed proved
that there were possibilities of deep corruption in the promiscuous
use of such images of the mysteries of Ufe as were presented in the

THE RELATION OF CHRISTIANITY TO ART. 323
accompaniments of Egyptian worship. The conception was noble
but it was unfitted for common use. So it was that the sacred
legislation of Israel kept the conception and guarded it jealously.
The employment of the symbolic figures in the sanctuary of the Art couse-
Temple, by emphasizing this exception to the general law', kept the
Jew from the desecration of the symbol, and preserved for him in
its purity the thought which it enshrined. He learnt from the
records of the Old Testament that it was the Divine will that in the
unapproachable darkness of the Holy of HoUes the costliest works of
Art should render ser-vice before the revealed Presence of the Lord.
No human eye could rightfully ever again trace the lineaments of
those cherubims and palm trees and open flowers when they were
once placed in the oracle, but it was enough to know that they were
there. In no other way could the Truth be more eloquently or
solemnly enforced that the end of Art is to witness to the inner life
of Nature and to minister to God. The repetition of the forms in
the Holy place kept the memory of them fresh in the minds of the
priests^. Their significance could not be mistaken. By that offering
of the best which he could command simply for the Divine glory
Solomon declared to his people for all time the consecration of Art,
and he declared , not obscurely that it is the office of Art to reveal
the meaning of that which is the object of sense. Circumstances
delayed for ages the fruitfulness of the idea ; but it remained and
remains stUl; and few can think of aU that was implied by the
adornment of that august chamber lighted only by the splendour of
a manifested Presence of God or the glow of the kindled incense
(Apoc. V. 8) without feeling that it has a lesson for those to whom
Art is appointed work. Philosophers and poets have dwelt often
upon the veiled statue at Sais : there is an open secret in the sacred
gloom of the Holy of Holies more sublime and more inspiring.
1 The t-svelve oxen which supported exception in the civil use of Art. The
the Molten Sea in Solomon's Temple Brazen Serpent was a work of a wholly
<i K. vii 25; 2 Chron. iv. 4 f . ; Jer. different order; as also was 'the
lii. 20) are a perplexing exception to Teraphim' of David (i Sam. xix.
the law. The twelve lions on the steps 13).
of the royal throne (i K. x. 18 ff.; ^ According to 2 Chron. iii. 14,
2 Chron. ix. 18 f.) form a corresponding cherubim were wrought on the veil.
21 — 2

2. Imita
tive Art
treated as
absolute
by the
Greeks.

324 THE RELATION OF CHRISTIANITY TO ART.
The Jewish repression of imitative Art, which the Law still hal
lowed for the highest service, corresponded -ndth the spiritual con
ception of God which was the endowment of His 'people '. Spiritual
EeUgion could not at this stage of its development admit the habi
tual use of painting or sculpture. With the Greeks on the other
hand imitative Art was the characteristic embodiment of the Nature
worship which underlay their life. The form of beauty was for
them not the symbol but the direct representation of the godlike.
The statue was the final expression of the artist's thought, and his
consummate skUl enabled the spectator to rest in it. Humanity
was made the measure of the di-vine; and under these conditions
anthropomorphism became a fatal temptation. At the same time
Greek Art, if premature and perUous iu regard to the complete
spiritual training of man, -witnessed to a part of the truth affirmed
in the record of Creation which is most commonly forgotten. The
form of man, the visible expression of what he is essentiaUy embodied
under the conditions of time, answers to 'the image of God' in which
he was made. So far the Greek was right in seeking for traits of
divinity in human beauty. The source of error, from wMch flowed
the stream of later corruption, was that he regarded these as fixed
and final. He failed, necessarily faUed in the way of nature, to
claim recognition for the fulness of the truth that man made in the
image of God has to grow into His likeness : that aU that is noblest
in form or present embodiment is preparatory to sometMng yet
unseen and higher: that Art in its greatest achievements must be
prophetic, must not rest ui a victory but reveal that wMch is unat-
tained'.
Theneces- It would be difficult to overrate the skUl -with which Greek
sary
dec'Uue of sculpture of the best period represents strength in majestic repose,
Grl*G fik A Tt ¦ and feeUng under sovereign control; but aU, so to speak, lies -withui
the figure before us. ' The Gods have come domi to us hi the Uke
ness of men'; and we look no further. At first the spiritual, reU-

. ^ This is only one application of the
general law that man cannot find
rest in the finite. The key to the
understanding of Ecclesiastes lies in

the recognition of this truth which the
Book iUustrates from many sides.
Comp. Eccles. iii. n.

THE RELATION OF CHRISTIANITY TO ART. 325".
gious, element is supreme, as in all living Art; but with the decay
of faith that which is sensuous usurps the place of the spiritual, and
Art which takes man as the standard of the divine cannot but fall, A
single illustration -will be sufficient to indicate my meaning. This is
given in a crucial shape by the treatmemt of Aphrodite in the earlier
and later schools. The physical beauty of the Medicean Venus has
lost all the pure sovereign majesty of the Aphrodite of Melos, wMch
is worthy to be an ideal of 'woman before the Fall'.'
It is unnecessary to trace the decay of Greek Art. It retained to
the last the gift of physical beauty, but in the apostoUc age it had
become the servant of the luxury of the Empire. Starting from a
human ideal it became enslaved to man. So far as it had a place in
popular worship it brought do-wn the divine to the level of a corrupt
life. This being so the antagonism of early Christians to contemporary Christiau-
Art was necessarily essential and absolute. Before Art could be tially an-
tagonistic
placed m its true position there was need of a complete change ot to Art as
centre. For this the stern discipline of Judaism had made pro-vision.
The lesson of consecration which had been kept in silent -witness for
long ages could be appUed now that 'the Word had become flesh,'
By that fact a new meaning was given to the beauty which the
Greek artist had felt for, and an immeasurable scope was opened for
the muustry of nature to God which the Jewish legislator had de
clared in symbols. But death is the condition of resurrection.
There is indeed a contmuity through death; but a formal severance
from the past was the prelude to the new birth of Christian Art.

II,
It wiU be seen from what has been already said that Christianity The task
of Chris-
had to recognise and reconcile the partial and contrasted aspects of tian Art.
imitative Art which had found expression in Judaism and Hellenism,
Christian Art embodies the twofold conception of the spiritual destiny
1 Kraus (P, X.), Die Christliche Kanst, s, 22,

fulfilledslowly.

3.26 THE RELATION OF CHRISTIANITY TO ART.
of the -visible, and of a spiritual revelation through the -visible. The
central fact of the Christian Faith gives a solid unity to both
truths. The realisation of such an idea of Art can of necessity only come
slowly and through the course of life, not by any definite and con
scious effort but in the gradual conquest of humanity. The begin
ning was made when St Paul estabUshed Christian Churches in
Ephesus, Athens, Corinth, and Eome. The end is stUl far off,- even
if it has come from age to age more clearly into view. When the
Church first appeared openly in the Empire it had already the out
lines of a system of Art which had been dra-wn in the times of dark
ness and suffering. In the first stage of such a progress the inspiring
thought is supreme : the perfection of form comes later.
It is however extremely difficult to trace the course of Christian
Art in the ante-Nicene age. The Uterary e-vidence is extremely
scanty; and it naturally deals for the most part with the dangers
and abuses of popular Art. Even in the present age little could be
gathered as to the place which is occupied by Art in ordinary
Christian life from the works of theological controversy and general
Tertullian. instruction. But the stem warnings of a man Uke TertuUian
are evidently directed against influences and practices which he
felt to be powerful if not dominant. Christian artists did not
scruple to continue their profession even when they were admitted
to the mmistry'. The painter Hermogenes is condemned for the use
which he made of Ms art, but the art itself is not proscribed ". It
may also be fairly concluded from the denunciations of female
luxury that other adornments of life besides rich dresses and jewels
found admission into Christian households; and excess and extrava
gance imply a temperate use. It is also of interest to notice that
Tertullian mentions incidentally 'paintings on chaUces'^, and hi
^ TertuU. de idol. 3 ff., adleguntm-

Scanty
literairy evidence.

in ordinem ecclesiastioum artifices
idolorum, Comp. de spectac. 23, A
Christian sculptor is represented at
his work on a sarcophagus assigned by
De' Eossi to the third century. See
Korthcote and Brownlow, ii, p, 236.

The subject was first engraved by
Fabretti Inscr. Ant. N. cii. p. 587, who
describes the sarcophagus as ' ex cse-
meterio Helena.'
^ Tertull. adv. Hermog. i, pingit illi-
cite, that is, by painting pagan subjects.
^ de Pudic. c, 7 picturae caUcum.

THE RELATION OF CHRISTIANITY TO ART. 327
especial the image of 'the Shepherd,' wMch he speaks of as a usual
subject'. The scanty notices of Christian Art at Alexandria are of the same Clement
character as those in TertuUian. The language of Clement shews andria^'
clearly that many Christians did not scruple to wear heathen gems;
and when he defines the subjects which might rightly be admitted in
consideration of their typical significance, he accepts a principle
which is capable of a very wide application ^
At the same time it is evident from Origen's eloquent vindica- Origen.
tion of the spiritual service of Christians — the spiritual altar, and
sacrifices and images of God — that no religious use was as yet pub
licly made of imitative Art^ Nor can it be doubted that the feeling
of the great teachers of the African Churches was decidedly adverse
to the pursuit of Art*. The influence of Judaism was so far prevail
ing. Local circumstances probably in this case checked what might
have been expected to be the natural result, of Alexandrine thought.
The position of the ItaUan, and specially of the Eoman Church, The
seems to have been somewhat different. Among the earliest Italian oj^rgiies.
converts were members of noble families who brought with them the
influence of cultivated taste, and at once found a place for the
ininistry of Art. But here again the evidence is limited in range.
It is derived almost exclusively from paintings in the Catacombs, and
mainly from the Catacombs of Eome; so that the simplest remains of
Christian Art are necessarUy confined in scope. They throw no
hght upon its domestic use, nor do they furnish any measure of its
actual extent in subject or in prosecution. Moreover many of the
paintings have been retouched at later times and some wMch are
commonly reckoned among the earliest are of uncertain antiquity.
In spite of these drawbacks however the paintings in the Cata- 1. Paint-
combs appear to give a fair representation of the character and
spirit of Christian Art in Italy. They extend in date over the
whole history of the early Church, though the earUest works are
1 id. a. 10 pastor quem in calice de- ' Orig, adv. Cels. viii. I7ff. Comp.
pingia. <*« Orat. 17.
2 Clem, Alex, Pied, iii, 11, § 59, p. ^ Clem, Alex. Protr. i. § 62, p, 54 P.
289 P.

328 THE RELATION OF CHRISTIANITY TO ART.
very few, from the beginning of the second century onwards, and
include works of the greatest rudeness and of high artistic merit.
Cemetery The earliest Eoman example which is kno-wn, the decorations of
tfua"™ ^^^ ™°^* ancient part of the cemetery which bears the name of
Flavia DomitiUa, are, as it appears, a umque monument of the
primitive patrician Church of the Imperial City. In this case it
may be supposed that the converts had the means for readUy
securing the services of a good artist, and an impartial judge pro
nounces the work to be Such as would not discredit a painter of the
best age'. Both in general style and subject these decorations
closely resemble contemporary pagan works, but there are sufficient
traces of characteristic subjects to establish their Christian origin''.
Catacombs The decorations of the Catacombs of St Januarius at Naples
T uarius ^^^ °^ chambers in the cemetery of St Callixtus at Eome are even
at Naples, more completely classical in treatment. The artist acting under
Christian instruction has followed as far as he could the custom of
his time, using freely conventional ornaments, birds and flowers and
masks, which were consistent with CMistian feeling, and introducing
subjects which marked the faith of those for whom he worked^.

1 Mommsen, Cont. Rev. May 1871, The figure occurs also on a Lamp,
P- 170. D.C.A. 922.
* Northcote and Brownlow, ii. i2off. Psyche.
Garrucci, Storia dell' Arte Cristiana S. DomitiUa, North, and Br. 33 ;
I. 19. Schultze, Die Katakomben, 98.
' Schultze, Die Katakomben, 90 ff.; S. Gennaro, Naples. Schultze, Tab.
Garrucci, Taw. 90 — 98. v.; id. Die Kat. s. 93.
Northcote and Brownlow, ii. pp. Compare North, and Br. p. 239 (sar-
iSffl. Garrucci, Tav. 26. CompareGar- cophagus).
rucci, Ta-w. 13, 20, 37, 38, 88 for other DioscuBi.
examples ot a classical type, and the Aries ; sarcophagus. Le Blant, Les
beautiful pagan decorations of the sare. chr6t. d' Aries xxiii.
tomb in the Via Latina (Parker^ Ulysses and the Sikens.
Tombs, pi, xiv. fi,). Crypt of Lucina: sarcophagus: North.
The following classical subjects may and Br. p. 240.
be specially noticed : A very remarkable series of scenes
Oepheus. from the Gospel History is found in
S. DomitiUa, Northcote and Brown- the Catacomb of Prsetextatus. They
low, p. 31. are unfortunately only imperfectly
S. CaUixtns, North, and Br. PI. known. From the drawings published
xviii. 2 (as Good Shepherd), by Garrucci, they appea,r to represent
Bottari, Ixxi, (i) Christ and the woman of Samaria;

THE RELATION OF CHRISTIANITY TO ART, 329
The other examples of painting in the Eoman Catacombs are of Otber
inferior artistic merit, being provided by poorer converts. But the
same general features are preserved throughout. Christians used as
far as they could the resources of popular art, and even adopted
some current subjects which were capable of a Christian interpreta
tion. There was no chasm of separation between Christianity and
Art except that which was fixed by the ordinary subservience of Art
to idolatrous purposes'.
At the beginning of the fourth century, when the Christian The canon
Society had emerged from obscurity and begun to erect dignified
places for worship, it was natural that Christians should introduce
into their churches the Art which had decorated their tombs. The
famous Canon of the Synod of Elvira was evidently not directed
against a prospective or imaginary danger, but against an actual and
probably a gro-wing practice. There can be no real doubt as to its
meaning, whatever opinion may be held as to its wisdom and its
authority. The Synod absolutely forbids the painting of pictures on
the waUs of Churches, in order to guard against the representation
of the objects of worship^ Primitive feeling shrank, most justly, I
(2) The healing of the woman with the The marveUously beautiful group of
Issue; (3) The Baptism. The last sub- the Shepherd and Sheep in the tomb
ject is debated, but De' Rossi's idea of Statilius Taurus (b.c. 30) is wholly
that it represents the striking of the unapproached by any Christian work.
Lord with the reed is wholly at vari- Parker, Tombs in and near Rome, pi.
ance with the cycle of subjects in early xix.
Art, and with the appearance of the There are examples of decorations
Dove in the picture. in .Jewish and Mithraio tombs closely
The drawing seems to be singularly analogous to those of the Christian
good; and the figure of the Lord is of tombs: Gai-rucci, Taw. 493 ff.
a youthful classical type. Schultze, Die - Cone. Illib. Can. 36. Ne picturai
Kat. 145; North, and Br. 143 ff. in eeclesia flant. Placuit pioturas in
Schultze points out that Christian ecolesia esse non debere, ne quod ooli-
artists borrowed ornamental figures tur et adoratur in parietibus depinga-
from classical myths which embodied tm-. Comp. Dale, Synod of Elvira, p.
beliefs about the dead : a. a. 0. 98 ff. 289 n.
1 E.g. Garrucci, Taw. 8, 12. None of The Canon is most strangely quoted
the groups of figures seem to shew real by Northcote aud Brownlow (ii, p. 4)
artistic merit, unless it be the Ma- as 'one which forbad "pictures to be
donna in the Cemetery of PrisciUa as placed in a church, or that which is
interpreted in Northcote and Brown- worshipped and adored to be painted
low, ii. pi. -vii. ; yet contrast the photo- on the walls. " '
graph in Parker's Catacombs, pi. ii.

330 THE RELATION OF CHRISTIANITY TO ART.
believe, from the portraiture of Divine Persons. Perhaps there
were already symptoms that tMs reserve was likely to be broken.
So it seemed better to exclude pictures from the churches altogether
than to run the risk of injuring the sensibility of faith.
The There was perhaps something of the sternness of African Chris-
ofEuse- tianity in the Canon of El-vira, It may have been called for by
^™^' peculiar local perils. It is therefore of more interest to notice a
similar expression of feeling from an opposite quarter. This is found
in a letter addressed by Eusebius of Caesarea to the Empress Con
stantia, which was brought forward at the second Council of Nicsea.
In this Eusebius seems to speak according to the general feeUng of
the time. The empress had requested a likeness (e'lKiov) of Christ.
What do you mean by a Ukeness of Christ? is the answer of Eusebius.
Not of course the image of Him as He is truly and unchangeably ;.
nor yet of His human nature as it has been glorified, of which the
overpowering splendour of the Transfiguration offered some pledge
and Ukeness. It must then be an image of the frail mortal flesh
which He bore before His Ascension. But such images are forbidden
by the Mosaic Law. They are nowhere to be found in churches;
and it is notorious that with us alone they are forbidden. 'Some
'poor woman', he goes on to say, 'brought to me two pamted
' figures, like phUosophers, and ventured to say that they represented
' Paul and the Saviour ; I do not know on what ground. But to save
' her and others from offence, I took them from her and kept them
' by me, not thinking it right in any case that she should exhibit
'them further (tts erepov^ oAws eKifyepeiv), that we may not seem Uke
'idolaters to carry our God about in an image.' The images of
Simon Magus and Mani may be worshipped by their followers.
' But such objects are forbidden us. Since we confess tliat our
' Saviour is God and Lord we prepare ourselves to see Him as God,
' usmg all zeal to purify our own hearts, that if so be when purified
' we may see Him. For Blessed are the pure in lieart because tlusy
' shall see God. And if in addition to this hope {Ik wepiovo-iai) before
' that vision which shall be " face to face " you set high value on the

THE RELATION OF CHRISTIANITY TO ART. 331
'images of the Saviour, what better artist can there be than the
'God-Word Hunself'?'
Such judgments were however unable to stem the tide of popular A revolu-
feeling which soon set in. The revolution in the Empire, which was feeUng.
marked and crowned by the conversion of Constantine, introduced
new and perilous elements into the Christian body. The intense
spirituality of the first ages was lost. Paganism passed not yet
whoUy conquered imder the yoke of the Church. Withui less than
a century the "representations of sacred scenes obtained for good and
evU a recognised place in Christian sanctuaries. The innovation
was not accompUshed without resistance. The familiar anecdote of
Epiphamus (t 402) is a kind of summary of the controversy. This
zealous and rigid bishop when visiting a village church ui Palestme
found there a veU ' bearing a fanciful image of Christ (imaginem
' quasi Christi) or of some Saint ', for this detail he could not
remember. He at once tore it asunder, and ordered the guardians
of the church where it hung to use it for the shroud of a pauper.
Nor was any further remonstrance made than that he should supply
a new one, which he did through the Bishop of Jerusalem, begging
hiin to warn the priest in charge of the church not to hang there
veUs ' which are contrary to the Christian religion^,'
But in spite of such isolated action, and the traditional practice
by which it was supported, pictures found a recognised place in
sacred buildings even in the lifetime of Epiphanius, Three illustra
tions -will be sufficient to shew how far their use was extended in the
West and hi the East, Paulinus (t 431), who was a scholar of Paulinus.
AusoMus and of consular rank, devoted himself and his fortune to
the service of the Church. He took for his special hero Felix, a
martyr of Nola, whose grave he decorated with noble buildings while
he celebrated his praises in a long series of poems. In one of these
he describes in some detaU the pictures with which he had adorned
the cloister of the church ^ The series included the events of the
1 Euseb. Ep. ad Const. Migne, Pa- ¦* xxvii, {De S. Felice carm. natal.
trol. Gr. XX. 1 5 1 s ff. ix.) 5 1 1 ff.
2 Epiph. Epist. ad Joann. Hier. § ix. Nunc volo pieturas fucatis agmine
(iii. 390 ed. Migne). longo

332

THE RELATION OF CHRISTIANITY TO ART.

history of the Pentateuch, Joshua and Euth', By means of these
representations he hoped to attract and instruct the crowds of
ignorant rustics who -visited the shrine of St Felix^. Each scene
had, as he describes it, a certain fitness for enforcing some particular
lesson, the new creation, the offermg of Isaac, the continence of
Joseph, the overthrow of Pharaoh^, the separation of Euth and
Orpah*. He admits that the experiment was an unusual one";
and it does not appear that he introduced into his decorations any
scenes from the Gospel history. His language indeed implies that
he shared to some extent the feeUng expressed by Eusebius as to
representations of the Lord".

Porticibus videas, paulumque supina
fatiges
CoUa, reelinato dum perlegis omnia
vultu.
^ Qui videt hssc vacuis agnoscens vera
figuris
Non vacua fidam sibi pascet imagine
mentem.
Omnia namque tenet serie pictura
fideli
Qu£e senior scripsit per quinque vo-
lumina Moses,
Quffi gessit Domini signatus nomine
lesus...
, Jam distinguentem modico Euth
tempora libro,
Tempora Judicibus finita et Eegibus
orta,
Intentis transcurre oculis: bre-vis ista
videtur
Historia, et magni signat mysteria
beUi .. id. 5i4ff.
^ Propterea visum nobis opus utile,
totis
Felicis domibus pictura Uludere
sancta ;
Si forte attonitas heec per spectacula
mentes
Agrestum caperet fucata coloribus
umbra,
Quas super exprimitur tituUs ut Ut-
tera monstret
Quod manus explicuit... id. 580 ff.
^ De geuesi, precor, hunc orandi col-
lige sensum.

Ne maneam terrenus Adam...
Hostia viva Deo tanquam puer of-
ferar Isac...
Sit mihi castus amor, sit et horror
amoris iniqui...
Sit mUii ab Aegypto bonus exitus...
id. 607 ff.
-" Nonne, precor, toto manet base dis-
cordia mundo.
Parte sequente Deum, vel parte
ruente per orbem? id. 537 f.
^ Forte requiratur quanam ratione
gerendi
Sederit hsec nobis sententia pingere
sanctas
Baro more domes animantibus ad-
simulatis. id. 542 ff.
^ Hffic tibi, Christe Deus, tenui faci-
lique paratu
Pro nobis facimus; nee enim te,
summe Creator,
Facta manu capiunt, toto quem cor
pore mundus
Non capit.
In his restoration of the old BasUica
Paulinus introduced 'the two Testa
ments,' but his language is very ob»
scure : tribus in spatiis duo Testa-
menta legamus ;
Hanc quoque cernentes rationem
lumine recto.
Quod nova in antiquis tectis, antiqua
novis lex

THE RELATION OF CHRISTIANITY TO ART. 333
The contemporary evidence of Gregory of Nyssa (t c. 400) shews Gregory of
that in some places at least the range of subjects had been already ^^^^*'
enlarged. In commemorating Theodoras he has given a description
of a picture of his martyrdom, which in its intense reaUsm no less
than in its subject is foreign to the spirit of early Christian Art.
The artist, he says, had imaged in glowing colours the heroic acts of
the martyr, his struggles, his pains, the brutal forms of his persecu
tors, their insults, the flaming furnace, the blessed consummation of
the soldier of Christ. Painting, he adds, even in silence can speak
upon the wall, and do great service'.
About the same time Asterius,.bishop of Amasea, gives a strange AsiEnins.
description of popular extravagance. Men aud women wore robes
embroidered with all kinds of subjects ' as if it were not enough to
have the walls of their houses decorated with pictures'. The more
pious, he adds, choose scenes from the Gospels, and think that in so
doing they dress themselves in a way to please God. ' If they follow
' my advice, , let them sell such garments and honour the living
' images of God. Do not paint Christ, for the one act of humility of
' His Incarnation, which he voluntarily undertook for us, is suffi-
' cient, but bear in thy soul and carry about spiritually (vorp-w^) the
' incorporeal Word ^.'
Not long afterwards there is evidence that still more remarkable Nilus.
freedom was used in ecclesiastical ornament. Olympiodorus con
sulted Nilus (t 430) on the decorations which he proposed to place
in a great church to be erected in honour of the martyrs. It was
Ms design to represent on both sides of the Sanctuary (iepare'iov)
Pingitur ; est etenim pariter decus Ipse Deus, nobis princeps oruois at-
utUe nobis que corona.
In veteri novitas, atque in novitate Inter gloriferi cseleste nemus para-
vetustas. disi.
Compare also xxviii. 22—27. Sub cruce sanguinea niveo stat Chris-
In the apse of the BasUica at Funda tus in agno,
he represented the idea of the Passion Agnus ut innocua injusto datus
as it is found on sarcophagi: hostia leto. (Ej). xxxii 17).
Sanctorum labor et merces sibi rite 1 Greg. Nyss. de S. Theod. Mart. iii.
oohserent, P- 733 (e^- Migne).
Ardua crux pretiumque crucis sub- ^ Hom. de div. et Laz. p. 167,
iime corona. Migne (Patrol. Gr. xl.).

334

THE RELATION OF CHRISTIANITY TO ART.

scenes of hunting and fishing, -with representations of various animals
and fish ; and to erect in ' the common house ' ' a thousand crosses,
and histories (lo-Toptas) of aU kinds of birds and beasts and reptiles
and plants.' ' In answer to your letter,' so Nilus writes, ' I should
' say that it would be puerile and childish that the eye of the faithful
'should wander over such subjects. It befits a strong and manly
' character to fashion one single cross at the east of the most sacred
'precinct (tov Oeiorarov Te;u.6'ous)...and to fill the holy sanctuary (tov
'vaov TOV a-yiov) on both sides "with histories of the Old and New
' Testament by the hand of a skilful artist, in order that those. . .who
' are unable to read the divine Scriptures may by looking at the paint-
'ings call to mind the courage of men who have served the true
' God and be stirred to emulation of their heroic exploits'.'
In the time of Augustine the African Church had yielded to the
growing fashion. Speaking of the Sacrifice of Isaac he says 'that it
was sung in many tongues, painted in many places '^ And he bears
-witness that the fashion had brought the results wMch earUer
Christians had dreaded: 'I know many', he writes, 'who worsMp
tombs and pictures ".'
The remains of early Christian Sculpture are singularly few.
This may be due partly to the costliness of such works, and stUl
more to the nature of the Art itself. Sculpture far more than paints
Statues, iiig was identified -with idolatry. The aversion from 'the graven
image' has perpetuated itself in the Greek Church*, and even to the

Atrons
¦TINE.

II. SCULP-
TUBE.

1 NUus, Epp. iv. 6i. The letter was
brought forward at the Second Coun
cU of Nicsea. In the following letter
Nilus speaks of a young monk who
recognised a martyr who appeared to
him from having seen him often repre
sented ' iu the paintings ' {iK rov noX-
XdKts rbv xapaKrijpa rov dyiov inl rav
elKovav reBedaBat). The phrase sounds
like one of a later time. But Chryso
stom bears witness to the custom in his
Homily on Meletius (ii. 2, p. 516, ed.
Migne) ; he says that the portrait of that
Saint was drawn on 'rings, seals,
bowls, and chamber walls.'
^ c. Faust, xxii. 73. Compare also

de cons. evv. i. x. 16, Sic omnino errare
meruerunt qui Christum et apostolos
ejus non iu Sanctis codicibus sed in pic-
tis parietibus qusesieruut; neo mirum
si a piugentibus fingentes decepti sunt.
' de Mor. Eccles. Cath. i. 34 (75)
novi multos esse sepulcrorum et pic-
turarum adoratores. The famous phrase
'picturse (imagines) sunt idiotarum
Ubri ' is often referred to Augustine,
but, as far as I know, -wrongly.
¦• I am informed that statues are
used as ornaments of Russian churches,
as (for example) ou the outside of the
Isaac Church at St Petersburgh. I
may add here that a friend, who has

THE RELATION OF CHRISTIANITY TO ART 335
present time Sculpture is for the most part inspired by the spirit of
the old world. A single ideal figure, the Good Shepherd of the
Vatican, wMch seems to have been suggested by the type of the
Hermes Kriophoros, is referred to the fourth century': part of a
single portrait statue, that of Hippolytus, is referred to the fifth
century. To these two works may be added a small statue of the
Good Shepherd found at SevUle, and perhaps the famous bronze statue
of St Peter; and the Ust of the extant Christian statues of the first
five centuries is completed The other early works of sculpture
are sarcophagi, one of which belongs to the third century I
In spite of the limited scope which sarcophagi offered to the The cha-
artist the sculptures which they present are of great interest as j^f gg "^j
confirming the general impressions conveyed by the remains of early °^^^
ni, • i.- • 1- r.,, subjects.
(.christian paintmg. The sarcophagi of Helena and Constantine, the
mother and daughter of Constantine, are perfectly classical in charac
ter. The viae and -wine-making which are represented on the latter
recall the earUest wall-paintings. Such objects lend themselves

given a considerable amount of study
to the monuments of early Celtic
hagiology, especiaUy of the Scoto-
Irish school, informs me that, as far
as his reading has extended, he ' can-
' not remember meeting with any
' mention of a sacred picture or image,
'unless it be in one passage in the
' Life of Brigid by Cogitosus, a work
' which Colgan attributes to the last
' quarter of the sixth century. It is
'there stated that in the church of
' EUdare, in which the body of Brigid
' was stUl lying buried in the time of
' the author, theparies tabulatus, which
* separated the eastern part from the
'twin naves, was decoratus et imagi-
'nibus depictu,s, ac linteaminibus tec-
' tus (Cogitosus, cap. xxxv., in the
' Trias Thaumatwrga, p. £23). But
' what subjects these imagines depicted,
' is not hinted : it is possible that only
' flowers, or, at most, figures of angels,
' are meant.'
^ According to Eusebius {Vit. Const.
iii. 497) Constantine set up in the
market at Constantinople ' the repre

sentation of the Good Shepherd fa
mUiar to students of Scripture {rd rov
KoXov noipivos av/i^oXa, toTs dnb rav
Be tav Xoy lav bppa pivots yvilipt/j,a), and a
gilded bronze figure of Daniel with the
lions. ^ The two other figures of the Good
Shepherd which remain (Appell, I. c.
p. 5) are hardly so early. A statuette
of St Peter (Appell, p. 6) which was
once at Berlin appears to be of early
date; but is known only by en
gravings. _ 3 It is dated 273. See Le Blant,
Etude sur les Sarcophages Chretiens de
la ville d' Aries, p. iv ; and compare id.
pi. xxxiv. Le Blant assigns to the
same age the sarcophagus of Li^via
Primitiva, which bears a rude represen
tation of the Good Shepherd between
two sheep, a fish and an anchor : I.e.
Bottari, T. xxxv. 2.
Garruoci's fifth volume contains the
sarcophagi. A very careful and valaa-
ble Ust and description is given by
Dr AppeU, Monuments of Christian Art
...1872.

336 THE RELATION OF CHRISTIANITY TO ART.
readily to a Christian interpretation while they are not distinctively
Christian. In other cases classical imagery is found to which a
Christian meaning can only be given -with difficulty'. But for the
most part the same scenes are found as in the Catacombs, and they
are treated in the same manner. The sculptor brought to his work
the experience and the traditions of ancient art, as far as they still
sur-vived, and used them for the expression of new ideas I
IH.ARom- Meanwhile Christian Architecture had made -vigorous progress.
TECTUBE, T /
When the persecution of Diocletian broke out at Nicomedia (a. d.
303), 'a most lofty temple' there was one of the first objects of de
struction. At that time it is evident that the rehgious buUdings of
Christians were of considerable importance; and the church wMch
Paulinus. Paulinus erected at Tyre not many years afterwards (a. d. 313) pro
bably only reproduced the type of earUer works of which no detaUed
description has been preserved. Eusebius has fortunately given
an account of this which proves beyond question that Christians were
ready to devote the costUest work to purposes of Di-vine worsMp^
The central door was decorated 'with plates of bronze and reUefs'
(napan-qyptaa-i re ^olXkoi (TiSrjpoBerOL's (cat TroiKi\p.a(riv dvayXu^ois). '
Elaborate carvings of wood were freely used. The roof was made of
cedar. Ajid Eusebius taxes the powers of his rhetoric to represent
the splendour of the effect produced both by the costUness of the
tnaterials and by the beauty of the workmanship. The external
magnificence was indeed designed, if we may beUeve him, to attract
passers by and lead them to enter the sacred precincts'
1 E.g. The figures of the Dioscuri nude, according to all but univer-
on a sarcophagus at Aries. Le Blant, sal custom, while Parker's engraving
pi. xxiii. pp. 38 ff. On the use of clas- 'taken from a photograph' (pi, xiii.)
sical details see Le Blant, I. c. Intro- represents him as fuUy clothed, Dr
duction, pp. A. f. ; 19. AppeU says that the figure is modern.
^ Some examples shew considerable {Monuments of Christian Art, p. 10.)
artistic merit. For example a sarco- ^ H. E. x. 4.
phagus in the Lateran Museum, given ¦* Euseb. I. c. us dv pq naparpixq ris
in Northcote and Brownlow, ii. 255 ; on /x-i; r-qv ^vx-qv Karavvyels npbrepov
Parker, pi. xvu. ; Bottari, T. xxxiii. pv-^pq r^s re nplv ipqplas Kal -rqs vvv
The sarcophagus of Junius Bassus napaSo^ou Bauparovpylas, itf! qs rdxa
(A.D. 359) shews thoughtful work. It is Kai iXKvaB-qaeaBat Karavvyivra Kal npbs
hard to understand how other en- air-qs rrjs tf^ews inl r-qv etaoSov nporpa-
gravings come to represent Daniel as n-qaeaBat yXntaev.

THE RELATION OF CHRISTIANITY TO ART. 337
The church of PauUnus was a genuine expression of Christian Constan-
feeling. Less stress can be laid on the evidence furnished by the *'"*"
works of Constantine at Jerusalem, These so impressed Eusebius
that he suggests that they may have been prefigured by the prophets
in their description of the New Jerusalem', No kind of rich deco
ration was spared. The mterior walls were encrusted with variegated
marbles. The carved coUing was gilded throughout. The semi
circular apse was adorned with twelve columns, supporting as many
silver vases which the Emperor 'presented as an offering to his God.'
And Eusebius says that he could not enumerate the other gifts 'of
gold and silver and precious stones' with wMch the building was
enriched ^
The works of Constantine at Eome seem to have been of a
sunUar type; and the drawings of the original BasiUca of St Peter
which have been preserved are so full of beauty that it is difficult
not to feel that the present building has been dearly purchased by
the loss of the greatest of his Churches,
The development of Christian ArcMtecture gave occasion to the Mosaics.
first original effort of Christian Art, the application of Mosaic on a
large scale to wall-pictures. The earUest remaining examples are in
the Churches of St Constantia and St Maria Maggiore at Eome; and
one of the most beautiful in the tomb of Galla Placidia at Eavenna'.
TMs form of art, it is obvious, lends itself naturally to con
ventional representation; and it is not unUkely that the later
Mosaics preserve unchanged the earliest types as they were suc
cessively fixed.
One example deserves to be specially noticed, that on the apse of
the Church of St Pudentiana at Eome, No existing work gives a
better idea of the pecuUar spirit and power of early Christian Ajt.
The treatment is conventional -without being lifeless. A spiritual
purpose is dominant without destroying the natural dignity of the
^ Vit. Const, ii, 33, in D, C. A, ii 6, 1328, and a large
'Id. 34 — 40, Bingham (Antiqui- coloured drawing at South Kensington.
ties, viii. § 5) has given an interesting It ia excellently described in Wolt-
early inventory of Church vessels. mann and Woermann, Hist, of Paint-
9 There is a drawing of this Mosaic ing, London, 1880, i. 167 f.
W, 22

338

THE RELATION OF CHRISTIANITY TO ART.

DomesticArt.

figures and the grouping. The spectator is forced by the beauty of
that which he sees to look beyond to that which is suggested'.
There are very few traces of the domestic Art of the early Chris
tians, Clement of Alexandria gives a Ust of subjects which might
properly be engraved on rings; and existing specimens present nearly
aU the types which he aUows^ Many early Christian lamps are
works of considerable merit". And one of the gold coins of Constan
tine offers a umque and most beautiful embodiment of a Christian
thought. The Emperor is represented as 'looking upwards in the
attitude of prayer'; so, Eusebius says, he wished to express his
faith ^

' There are valuable representations
of early Mosaics in the South Kensing
ton Museum. See Christian Mosaic
Pictureshy J. "W. AppeU, Ph.D., 1877.
Garrucci devotes his fourth volume
to Mosaics.
'^ For the history and remains of
early Christian glyptic Art see C. W.
Kmg,Antiq-ue Gems and Rings, U. § vii.
pp. 24 ff. London, 1872 ; and Dr Ba-
bington's article Gems iu D. C. A.
A simple enumeration of the subjects
of the smaU collection of early Chris
tian gems in the British Museum wUl
give a fair idea of the general character
of these works.
I. A dove, oUve branch and star
(ruby). 2. A fish, olive, pastoral staff.
3. A fish and anchor, -with the word
eniTYNXANoy (D. C. A. p. 714).
4. A cross, fish and dove (D. C. A.
P- 713)-
5. Two fish (ascending and descend
ing) and a bowl.
6. An anchor between two dolphins
with the letters a. p. l.
7. An anchor between two fish.
8, ixByc enclosed between two olive
branches (sard).
9. An anchor-cross with two doves
resting on the arms, two fish (ascend
ing aud descending), and two pahns.
10. Good Shepherd under an oUve
with two doves (hamatite),
II, Good Shepherd between two
sheep : very rude.

12. Good Shepherd -with ih xc-
very rude,
13. Good Shepherd, -with sheep and
two lambs, under a tree with a dove :
very rude,
14. Good Shepherd and Jonah cast
out by the monster : a dove with oUve
branch : a palm and gourd with a star
between : in the centre the mono
gram. 15. Two parts: above, the Good
Shepherd and Jonah under the gourd :
below, an anchor, dove, branches, fish,
figures kneeling, a figure floating
above, 16, A Cross, which has become a
living tree, with a dove resting upon
it. (This is a singularly interesting
device.) 17. Two sheep between two pahns :
very well executed.
18. Chariot with two horses and
angel. 19. Four sheep with ooUars,
20. The temptation.
21, Cross with the Chrisma (sap-
phu-e). 22. Palm between two branches.
23. Palm tree, two branches and
two birds -with inscription : very rude.
* See Dr Babington's article in
D. C. A.
^ Vit. Const, iv. 15, An engraving
of the coin, which does not do it jus
tice, is given in D, C, A, Money,
Fig. 23. Dr Babingtou (D. C. A. i. p.
720) refers to an agate in which the

THE RELATION OF CHRISTIANITY TO ART. 339
The rapid sketch wMch has been given of the progress of Chris- Character-
tian Art in different directions wUl be sufficient to indicate the Christ^L
circumstances under which it gained finally a recognised place in'^^*"
Christian Ufe, and especially in Christian worship. It was, as we
have seen, fashioned on classical models; it inherited the use of classi
cal methods; it incorporated some of the famiUar subjects of classical
use'; but at the same time it embodied, even if only in an elementary
form, the power of a new life. It was conventional and it was sym
bolic. By these characteristics it claimed effectually the office of in
terpreting the invisible through the visible, of gi-vLng predominance to
the spiritual idea over the external appearance, of advancing from
within outwards, from the thought to the expression. The means
adopted for securing these ends belong, no doubt, to the infancy of
Christian Art. Efforts wMch were arrived at directly and simply in
the first stage of the new artistic Ufe can be secured now without
any sacrifice of the freedom or of the fulness of the artist's labours.
But this fact does not deprive the earliest works of their distinctive
meaning and importance.
Early Christian Art is conventional. This is true both as to the Early
choice and as -to the treatment of subjects. It is indeed necessary to Art con-
remember that our Ulustrations are chiefiy drawn from the Cata- '^6°*'°'^^
combs, from tombs and sarcophagi. But when allowance is made
for the limitation of the artist's freedom by the nature of Ms work.
Emperor is represented in the same of the two Eudoxias Victory is repre-
way, sented inscribing the letters of the
Some other coins of Christian em- sacred monogram on a shield. On a
perors deserve mention as illustrating coin of Valentinian HI., which has
the symbolism of Christian Art. Most the common legend Victoria Augusti,
conspicuous among these is the smaU Satan takes the place of the barbarian
' third brass ' coin of Constantine, whom the Emperor treads under his
bearing ou the reverse the words spes feet. At last the head of the Lord, of
publica vrith the labarum, the spiked a singularly dignified type, appears on
end of which pierces the serpent a gold coin of Justinian H. Compare
(D. C. A. s.v. Labarum and Money, C. W. King, Early Christian Nvmis-
fig. 16), A variation of this design Tnatics, pp. 35 ff.
Constantine is said to have set over A very complete account of the in-
the portal of his palace (Euseb, Vit. teresting Christian glass work is given
Const, iii. 3). The old device of the by Dr Babiagton in D. C, A, (Glass).
phoenix with the legend Felix tem- See also Garrucci, Tom. iu.
porum reparatis occurs on coins of ' See p. 329, n. i.
Constans aud Constantius. On coins 22 — 2

340 THE RELATION OF CHRISTIANITY TO ART.
it seems certain that other influences must have kept him -within
the narrow circle of subjects to which he confined Mmself, He made
a new departure in Art, though perhaps unconsciously, and strove
to call attention to the divine element in Ufe, For tMs purpose
it was necessary to take a few familiar subjects wMch could easUy
be made to express a universal spiritual truth. Scenes and figures
came in tMs way to express great thoughts; and when this corre
spondence between facts and ideas was established in a few cases,
a lesson of wide application was surely taught,
in subject ; Thus it is that a few subjects from the Old Testament and a few
and in ,,,...-,
from the New Testament are repeated both m paintmg and sculpture
with almost wearisome monotony. Among these three scenes from
the history of Jonah {(a) Jonah cast out of the sMp ; (b) disgorged by
the sea-monster; (c) resting imder the gourd), Daniel between two
lions, Noah in the ark, the feeding of the multitudes and the Raising
of Lazarus are perhaps the most frequent in early works; and next -to
these the FaU, Moses striking the rock, the three CMldren in the
furnace. Job in his distress, the sacrifice of Abraham, the ascension
of Elijah, the adoration of the Magi, the miracle of Cana'. It
is very remarkable that only one representation of Da-vid is referred
to by the historians of early Christian Art^
treatment. The treatment of these subjects offers Uttle variation. Jonah is
always represented nude, and the sear-monster seems to have been
modelled on the type of that found in representations of Andromeda.
Darnel, nearly always nude, stands in the attitude of prayer between
two lions placed symmetrically. Lazarus is dra-wn like a mummy,
and his tomb commonly appears like a small chapel, wMle the Lord
holds a rod in hand. The Magi are dressed in Persian (Phrygian)
costume. The treatment of the Good Shepherd offers a partial excep-
1 Lists of examples of these dif- combs, Cont. Eev. Oct. 1866,
ferent subjects are given in various How great was the tendency of the
writers. It is sufiBcient to refer to subjects to become fixed is shewn by
Canon Venables' articles Fresco, and the identity of the decorations of two
Old 'Testament in D. C. A., and Mr sarcophagi, one at Eome (Bottari
Tyrwhitts article m the same work on xxiv.) and the other at Axles (Le
the different subjects. See also C. J. Blant, ix.).
Hemaus, The Church in the Cata- " See p.'343, n. 5.

THE RELATION OF CHRISTIANITY TO ART, 341
tion to the general uniformity. In addition to the commonest type
in which He bears the lamb over His shoulders, the Shepherd is
represented with the pipe, and leaning on His staff, and with goats';
and on a sarcophagus He appears in three separate forms'. It is
not difficult to see the special colouring wMch is given in each case
to the common thought. Elsewhere there is Uttle change; and
anyone who examines the work of Garrucci wUl feel the truth of
the words used at the second CouncU of Nicsea, 'the making of
' pictures is not the invention of artists but the admitted legislation
' and tradition of the Catholic Church ','
This -view as it was maintained by the artists of the Greek Chris-
Church was necessarily fatal to Art, The conventionaUsm of early g^bolic.
work was no more than a first step in the new Ufe, ConventionaUsm
was the condition of Symbolism, that is of the simplest assertion of
the spiritual purpose of Art, But when the end was gained, the
provisional restriction of subjects ceased to be necessary.
We are thus brought to the second characteristic of early Chris
tian Art : it was symbolic. There is no doubt some exaggeration in
the theory, which has gained the support of De' Eossi, that Christian
artists worked under the direction of theologians and embodied defi
nite schemes of doctrine in their pictures. But it is impossible to
study the cycle of subjects in connexion -with early Christian Utera-
ture and not feel that the artists embodied thoughts which their
rehgious services brought before them. Scenes in the Old Testa
ment shadowed forth truths of the Gospel and iUustrated the reality
of the one purpose underlying all life. By repeating these it was not
difficult to suggest the thought of the correspondence between differ
ent stages in the fulfilment of the di-vine wUl, of the inner meaning
of ordinary events, of the way in wMch things are set 'one over
against another,' The offering of Isaac indicated as much as the
early beUever thought could be safely indicated, in a direct represen-
1 Compare Northcote and Brownlow, ' Oi taypd^av iipeiperts-qriSvelKbvtiiv
ii p. 24, Bottari, Ixxviii., Ixxx,, nolqais aXX4 rijs KaBoXiK-qs iKKX-qalas
xcvii., ciii., cv,, oxiii,, oxvi., cxviii., lyKptros BeapoBeala Koi napdSoais. Cone.
cxliii,, cxlv., clv., elxxii., clxxix, Nic, 11, Act. vi (ConoU, viii 1085 ed.
a Bottari, olxiii, Colet,)

342 THE RELATION OF CHRISTIANITY TO ART.
tation, of the Lord's Passion, The deliverance of Noah from and by
the waters was an eloquent symbol of salvation in the Church
'through water,' The four rivers of Paradise suggested thoughts of
the streams of grace flowing to the Church through the Gospel and
the Gospels. The domestic feast, and the feedmg of the multitudes
caUed up recollections of the provision wMch the Lord had made and
still continues to make for the material and spiritual sustenance, of
His people. Above all the famiUar figure of the Good Shepherd
brought together the imagery of the Old Testament and the experi
ence of daUy life, and in some degree perhaps symbolic forms of
ancient art'. In one subject at least the imagination of the old
world was allowed its full right. The myth of Orpheus expressed
with far-reaching pathos the faith of man in a restored order of
creation ; and the Christian artist gladly accepted the pictured parable
of which Ms faith gave the meaning.
The sym- The reality of this symboUc meaning is placed beyond all ques-
fiaures tion by the direct testimony of the monuments themselves. In
recognised ggveral cases St Peter, ' the leader of the New Israel,' is represented
works. under the figure of Moses striking the rock. Not only is the figure of
Moses commonly given in the conventional type of St Peter, but the
identification is completed by the addition of the name 'Peter^'
In other examples Christ Himself appears as Moses" and again as
Abraham*. Elsewhere, as when a young Christian man in the
attitude of prayer occupies the place of Noah in the ark, the lessons
taught by the experience of the old saints are brought do-wn into
actual life''.
1 On the relation of the Good Shep- Compare D. C. A. s. v. The most re-
herd to the Hermes Kriophoros see markable use of ' the Fish ' which I
Northcote aud Brownlow, ii pp. 26 ff. have seen is in a picture from Cyren-
2 Compare Northcote and Brownlow, aica where several distinct kinds of
ii. frontispiece, and p. 180 ; Le Blant, fish are combined with a figure of the
Sare. Ghr6t. p. xxii.; pp. 36 f. Good Shepherd (Garrucci tav. 105 c).
* Garrucci, Iv. 2 ; xliii, i. Fishing and Baptism are combined :
^ Garrucci, T. xliii. r. Garrucci, vii. -i. Figures of some very
B It is enough simply to refer to the curious gems with the ' Fish ' are
unquestioned symbolism of 'the Fish' given in D. C. A. i, p. 713. Le Blant
(IX0YC). Except in scenes of ' fish- (Sarc. Chr'et. Intr. § 5) has pointed out
ing ' this figure hardly comes within the remarkable correspondence be-
the proper scope of Art, though it U- tween the subjects on sarcophagi
lustratea the attitude of the artist. and the historical references in the

THE RELATION OF CHRISTIANITY TO ART, 343
An illustration of a different kind is furnished by the sarcophagus
of Bassus, On tMs, hi the small reUefs which fiU the spandrils of
the arcade, a sheep occupies the place of the divine representation in
the famUiar cycle of subjects. A sheep receives the Law, strikes
the rock, admimsters Baptism, multiplies the loaves, raises Lazarus.
So the unity of the working of God throughout the Old and New
Testaments is vividly brought out'-
When the general principle is once recognised it is scarcely Symbo-
possible to overlook the combination of thoughts which is indicated gr™p°s.
by definite groupings of types, such as Moses striking the rock and
the raising of Lazarus^; Moses striking the rock and Baptism '; Christ
teaching in the centre, and grouped round the sacrifice of Abraham,
the feeding of the multitudes, Moses striking the Eock, Noah, the
three children''; and again, Orpheus in the centre, and around David
with the sling', Moses striking the Eock, Darnel, the raising of
Lazarus, separated by four pastoral scenes'; yet again, the Good
Shepherd in the centre, and around the raising of Lazarus, Moses
striking the rock, the healing of the Blind, Job^, In one example
Daniel, the Good Shepherd, and Jonah cast to the whale occur in a
continuous picture'.
The symbolism of Christian Art is one expression of another The re-
 SGrvfi of
mark by wMch it is distinguished, its reserve. This characteristic is gg^fi„ ^.j.
speciaUy illustrated by the treatment of subjects from the Gospels,
and especiaUy of the Person of the Lord, As early as the second
century Gnostic sects had alleged portraits of the Lord', Such
Offices for the dead. His last words ^ Le Blant, xv.
are well worth quoting: Mais, je le * Bottari, T. lix.; Garr. xxiv,
rfipSte, ce qui me semble dominer dans ^ Bottari says that this is the single
le cycle des representations figurfees sur representation of David with which he
lestombes, c'est I'id^e m^medont s'in- is acquainted in early art (p. 32). May
Spirent les liturgies fun^raires et qui not the figure reaUy be that of the
fit mettre aux ISvres du preux Eoland Sower ?
ce ori supreme : 0 notre vrai Pfere, toi " Bottari, Ixiii. ; Garr. xxv.
qui ressusoitas saint Lazare d'entre les ' Bottari, xci; Garr. xl. Other ex-
morts et qui d^fendis Daniel centre amples are given Garrucci xliii.; xlviU.;
les lions, sauve mon ame et protege- U. (Bottari, cxviii).
la centre tons p&Us (p. xxxix). s Bottari, T. clxx,
1 Compare Northcote and Brownlow, ^ Iren. i. 24, 25, Compare D, C, A
ii p, 260, Gems,i. p. 721,
2 Bottari, T, cxxix.

344

THE RELATION OF CHRISTIANITY TO ART,

The treat
ment of
the Pas
sion.

representations were foreign to the mind of the Church, They do
not occur in works connected with the Catholic Commumon tUl the
fourth century at the earliest, and then in conventional types ', At
the same time the figures of the Lord wMch appear commonly on
sarcophagi shew Him as a youthful figure of a pure classical form
with no attempt at realistic portraiture". It is no doubt due to the
reverent shrinking from all representations of the Lord in His
human Presence that scenes from the Gospel history were -with very
few exceptions carefully avoided,
A rude sketch of the Nativity is found upon a fragment of a
sarcophagus dated a.d, 343', There are representations of the -visit
of the Magi of as early a date*. Other scenes, except the Eaising of
Lazarus, are very rare and of isolated occurrence.
In this connexion the early treatment of the Passion is of the
deepest interest. One of the earliest representations of the subject
is of singular beauty and impressiveness. It is found on a sarco
phagus preserved in the Lateran and referred to the fourth century'.
The face of the sarcophagus is divided by columns into five compart
ments. The two end compartments shew on one side CMist, a
youthful figure, led by a soldier, and PUate washing Ms hands ; on

^ Compare Northcote and Brownlow,
ii. 216 ff.; Pearson On the Greed, p. 88
note ; and the articles by Mr Tyrwhitt
and Archd. Cheetham iu D. C. A. i.
pp. 874 ff.
The famous statue at Csesarea (Eu
seb. vii.' 18) cannot in any case be
regarded as contravening the general
statement. I do not enter on the question of the
date of the legendary portraits of the
Lord. The two specimens on 'cloth'
reproduced by Mr Heaphy in his work
on The Likeness of Christ (edited by W.
Bayliss, London, 1880), from the origi
nals at St Peter's at Eome, and St
Bartholomew's at Genoa, are most re
markable works. I know nothing in
early Christian Art at all resembUng
the former in style. Those who have
seen 'the Holy Face' at Lucca speak
of it as being no less impressive.
2 A very fine example is found on the

sarcophagus of Junius Bassus. AppeU,
p. 9 ; Bottari, xv. ; Parker, xvii. See
also Bottari, xxxiii. Another remark
able example is given in Bottari liv.
¦With these may be compared the cor
responding figures of the bearded
Christ : Le Blant, pi. iv.; Bottari xxi.,
xxii., xxiii., xxv., xxviii. The distinc
tion which has been drawn between the
beardless and bearded figures as ex
pressing the human and divine aspects
of Christ's Person (see Le Blant, p. 25)
does not seem to hold good.
^ Northcote and Brownlow, ii. 235.
* The occurrence of the Star iu the
group noticed above, p. 329, n. 2, seems
to shew that that reaUy represents the
-visit of the Magi,
' Appell, p. 21; Parker, xv.; North
cote aud Brownlow, ii, 253. Compare
Paulinus Ep. xxxii. 17, quoted above,
p, 332 n.

THE EELATION OF CHRISTIANITY TO ART. 345
the other Christ crowned by a soldier -with a crown not of thorns but
of flowers, and Simon the Cyrenian bearing His Cross', In the
centre is the Cross terminated by the sacred monogram encircled by
a wreath. On the arms of the Cross two doves are resting, and
beneath are two flgures of the Eoman guards, one watching and one
sleeping. So the whole story of sadness and joy, of suffering and
glory, of death and triumph, is eloquently told.
This representation of the Passion was widely spread, though
without the accompanying scenes'.
In one example below the Cross, in the place commonly occupied
by the two guards, the Lord is represented appearing to two women'.
In another the crowned Cross is the object of devout contemplation
to the apostles, who stand six on each side with their right hands
upraised, while from above out of the starry heaven a hand places a
crown upon the head of each*.
Another treatment of the idea of the Passion, wMch occurs on
the sarcophagus of Amcius Probus, who died in 395, is scarcely less
beautifuL In this case also the face of the sarcophagus is divided
into five compartments. The two on either side are occupied each
by two disciples. In the centre one, which is wider, the Lord appears
between St Peter and St PauL He stands, a graceful youthful
figure, upon a mound from which flow the four streams of the new
Paradise : in His left hand He holds the roU of the Gospel, and in
the right a jeweUed cross".
The fuU meaning of this representation is brought out more
clearly in other examples, where the Lord stands on the mound, and
by Him a Lamb bearing the Cross upon its head^ The same thought
' This is well pointed out by Le Taw, 349—353 ; 403.
Blant, Sarc. Chrgt. p, 18, His en- a Bottari, T, xxx.; Garrucci, T. cccl.
graving p. xxxiii. 3 is admirable. The * Le Blant, pi. xiv, A smaU en-
smaller size and dress of the figure graving of this work is given in D, C,
bearing the Cross leave no doubt as to A, i. p, 108.
the artist's meaning, ^ Bottari, T. xvi, A simUar group
Le Blant observes that this is the with the addition of two palm trees is
single example in which any incident found in another sarcophagus : Bot-
of the Passion subsequent to the ap- tari, T. xxxv,
pearance before PUate is represented « Bottari, Taw. xxi., xxii, 1. With
in early art (I.e.). this may be compared the rude, ahnost
2 Examples are given by Garrucci, starthng, figure of Christ throned with

346 THE RELATION OF CHRISTIANITY TO ART,
is indicated by a Lamb standing in front of the Cross; or by a Lamb
with a cruciform mmbus which stands upon a mound from which
issue the four rivers'; and less distinctly by a Cross or the Chrisma
between two lambs'.
Yet more signiflcant and touching is a representation of the
Passion wMch is found on a slab preserved in Wirksworth Church,
Derbyshire, The slab was found some years ago buried under the
floor of the Chancel The work is rude, and was probably executed
by some English sculptor of the ixth or x-th century, but the design
is hi a much earlier date, and may reasonably be referred to an
ItaUan artist of the vith or viith century.
The larger portion of the slab which remains is in good preserva
tion, and contains scenes from the Life of the Lord, among others
less distinct, the Nativity and the Ascension in a most suggestive
juxtaposition, the Feet-washing and the Burial, and between these a
symbolic image of the Passion, On the centre of a plain Greek
Cross is laid the figure of a dead lamb. As far as I can learn the
conception is unique'. The drooping head and the bent legs of the
victim tell of death with eloquent force; and under this limited
aspect it is perhaps allowable to present for contemplation the Dead
Christ*. No one, I think, can regard it without feeling that we
have lost greatly by substituting a Uteral representation for such a
symbol', the Chrisma upon His head : Le Blant, graphic de la Croix. ..ia Didron's An-
pl. xxvii. nales Archiologiques xxvi. p. 213 (Paris,
1 Garrucci, T. occlvi.; T. 355. 1869). It is said that the Face of the
' Garrucci, Taw. 10, 303, 337, 345, Lord is represented as the intersection
389, 393, 422, 426. of the arms of the Cross in the Trans-
On the cover of au Evangelarium at figuration at Eavenna : D. C. A. p. 494.
MUau are several typical scenes from * I feel unable to beUeve that a gem
the Lord's Life ; but there is no Cruci- representing the Dead Christ (D. C. A.
fixion. In place of this there is a i. p. 718) can be as early as the ivth
Lamb in the centre with a wreath : century.
Labarte, Hist, des Arts industriels... ^ This is not the place to enter on
1864 ; pi. -vi.; Garrucci, T. 454. the history of the direct representa-
' The image of the Living_ Lamb is tions of the Crucifixion first ideal and
;found on the centre of the Vatican then reaUstic. The subject is of deep
Cross (D. C. A. i, 513) and elsewhere. theological importance, but it belongs
A very striking example occurs in a wholly to a later period than that with
bas-relief on the Ciborium at St Mark's which we are concerned here. The essay
Venice : Grim, de St Laurent, Icono- of M. Grimouard de St Laurent re-

THE RELATION OF CHRISTIANITY TO ART. 347
The same spirit of reserve which led Christian artists to shrink Eepre-
/, T , - _ - . sentations
from direct representations of the Lord's sufferings, kept them also of martyr-
from representing the sufferings of His martyrs, A single painting ^"^^gij
in the Cemetery of St Callixtus is supposed to portray the trial of
Christian confessors'. And a single gem, a new-year's gift, of
unusually good execution, which is referred to the age of Constantine,
represents an actual martyrdom, perhaps that of St Agnes', It
seemed enough for the most part to represent the death and deliver
ance of martyrs by the type of the three CMldren.
In correspondence with the reserve of early Christian Art we Joyfulness
may also notice its joyousness. The reserve was a natural conse- ^^^^ j^j.t_
quence of the vi-vid realisation of spiritual truth : the aim of the
artist was, so -to speak, to let earth speak of heaven and not to
confine heaven in forms of earth. The joyousness was another
mamfestation of the same faith. In spite of appearances the Chris
tian beUeved that the victory over sin and death was already won ;
and he gave expression to his conviction. The characteristic words
' in pace ' which marked the ' rest ' of the believer were reflected in
all the associations of death. The painful UteraUsm which deforms
many of the monuments of the xvth and xvith centuries found no
place in the vth and vith, and still less in earlier times. The terrible
pictures wMch Tertullian drew of the sufferings of persecutors, and
the scarcely less terrible descriptions by Augustine of the sufferings
of the wicked were not as yet embodied by Art, No attempt was
made to give distinctness to the unseen world. It is doubtful
whether there are any representations of angels earlier than the
latter half of the fourth century, and it seems certain that there are
no representations of powers of evU, other than the natural serpent,
tiU a later date.
By that time the work of early Christian Art was ended,
ferred to in note 3, p, 346, is a valuable ^ Northcote and Brownlow, i, pi, 8,
contribution to the history, but by no ii, 173,
means exhaustive, " D- C A, i. p. 719-

348 THE RELATION OF CHRISTIANITY TO ART,

IIL
General From what has been said it wiU appear that the relation of Chris-
Christian- tiamty to Art is that which it holds generally to life. It answers to
Ity to Art, ^ £j.ggjj ^ij^-j^^ g^ transfiguration of aU human powers, by the revela
tion of their di-vine connexions and destiny. The pregnant words of
St Paul, 'old things (rd dpxaia) passed away: behold, they have
become new,' have an appUcation here. There is no loss, no aban
donment of the past triumphs of thought and insight and labour, but
they are quickened by a new power, and disclosed in a new position
with regard to the whole discipline of man. Christian Art is the
interpretation of beauty in life under the Ught of the Incarnation.
The ministry of the beautiful in every shape, in sound, in form, in
colour, is claimed for God through man.
The rela- The realisation of this idea must necessarUy be slow, but it is
reaUsed impossible that the facts of the Incarnation and Eesurrection can
leave Art in the same position as before. The interpretation of
Nature and the embodiment of thought and feeling through outward
things must assume a new character when it is known not only that
Creation is the expression of the -wUl of God, and in its essence
' very good,' but also that in humamty it has been taken into per
sonal fellowship with the Word, through whom it was called into
being. Such a revelation enables the student to see in the phe
nomena of the -visible order Sacraments, so to speak, of the spiritual
and imseen, and free him from bondage to 'the world' while he
devotes Mmself -with devout enthusiasm to the representation of the
mysterious beauty which it contains. The Old Testament teaches
us to regard Creation as an embodiment of a Divine thought, marred
by the self-assertion and faU of its temporal sovereign: the New
Testament teaches us to see it brought again potentially to harmony
with God through the Blood of Him who is its Eternal Author and
Head (CoL i, 14 — 23),
hut neces- The Gospel therefore seeks the service of Art m the sensible
sanly
asserted, proclamation of its message. The spirit must clothe itself in some

THE RELATION OF CHRISTIANITY TO ART, 349
way, and tho dress may help to emphasise salient features in that
which it partly veils. No doubt it is true that the spirit can in any
case Uluminate that in which it is confined ; but it is no less true
that it has a necessary tendency to fasMon its own shrine, even as
the soul ' doth the body make.'
The early controversy as to the outward appearance of the Lord Illustration from
illustrates this twofold truth , Some argued from the description of the con-
' the servant of the Lord ' that the Son of man had ' no form or yie^g as to
comeliness,' ' no beauty that we should desire Him.' And others *™ ^
' •' appear-
replied that it could not but be that perfect holiness should become S'^ce.
visible in perfect beauty. To the spiritual eye, we feel, there would
be no final antagonism in the two statements, And Art by spiritual
sympathy is able to guide the spectator to a right vision of that
which is not naturally discerned.
Or, to present the same thought from the opposite side, as all Art reveals
the divine
Art brings the ideal, in some sense, before us m a material form, -end.
and preserves for earth a defimte place in the present order, so
Christian Art is characterised by the endeavour to present ' in many
parts and in many fashions' that view of Creation wherein it is
she-wn in 'earnest expectation' 'waiting for the revelation of the
sons of God' (Eom, vui, 19), In other words CMistian Art treats
its subject as that wMch has partly lost and is partly striving
towards a divine type, not self-complete and not an end, and seeks
to make clear the signs of the true character and the true goal of all
with which it deals. It is directed not to humamty and nature
in themselves, but to humanity and nature as revelations of the
Divine, Such an effort is obviously of universal appUcation. Christian Christian-
Art, Uke Christianity itself, embraces aU life. The mspiration of the ^^^ ^Uer
new birth extends to every human interest and faculty. Christian *f®^^°^^
Art, as Christian, does not differ from classical Art in range of
subject but in its prevailing treatment. It will indeed happen again
>and again that 'the soul naturaUy Christian' unconsciously fulfils
I On the appearance of the Lord compare the Oxford translation of TertulUan,
noteF, pp. 252 ff.

35° THE RELATION OF CHRISTIANITY TO ART,
its high office of spiritual interpretation in classical works, but
Christian Art exists by and for this. And there is notMng to which
the office does not apply, nothing in wMch it does not find scope for
exercise. The joys and sorrows and energies of men, the manifold
forms and varying moods of nature, all have their ' religious ' aspect,
if religion be, as it assuredly is, the stri-ving towards the unity of
man, the world, and God, Music, wMch is, as it were, the voice of
the society, and architecture which is as its vestment, have in all
their applications a religious power, TMs Christiamty affirms as its
postulate, and by affirming determines its relation to Art,
Opposing The fulfilment of this imiversal claim, as has been already said,
mttuences, ^^j -^^ necessarUy slow. The conquest of life for Christ is gradual
and not -without reverses. New forces are not subdued without a
struggle, and old forces, which have been subdued, not unfrequently
rise up again in dangerous rebeUion. More than once the fanatical
iconoclasm of a false Judaism, and the sensual nature worsMp of a
false HeUemsm, have troubled the development of CMistian Art.
No struggle indeed has been fruitless ; but even now we cannot dare
to say that the office of Art is frankly acknowledged, or the exercise
of Art spirituaUy disciplined.
Unequal The development of Christian Art has been gradual, and it has
of Chris- been unequal in different branches. The social Arts, if I may so
tian Art. describe them. Music and ArcMtecture, were soon welcomed by the
Church and pursued in characteristic forms. It is not too much to
say that modern Music is a creation of the Church; and the con
tinuous and rich growth of Christian architecture up to the Eenais
sance in types of varied beauty is in itself a sufficient proof of the
power of the Faith to caU out and train the Mghest genius in Art,
The advance of painting and sculpture was checked perhaps in a
great degree by the influence of Eastern asceticism. Both were
treated as subsidiary to architecture, wMch was preeminently the
Art of the Middle Ages ; but some of the single statues of the xmth
century contain a promise, not yet fulfiUed, of a CMistian Art
worthy to crown that of Greece, Meanwhile a new style of painting
was being prepared by the Ulumination of manuscripts, in which not

THE RELATION OF CHRISTIANITY TO ART, 351
only scenes and persons but smaU natural objects, flowers and insects,
were treated -with the utmost tenderness and care. Here again the
Eenaissance checked the direct development of the twofold promise
over wMch the student lingers in admiration and hope as he regards
at Bruges side by side the works of Van Eyck and MemUng.
The forces of the Eenaissance have not yet been completely Disturbing
assimUated, The wealth of ancient material then poured at once ^he Ee-
before Christian Artists hindered their normal progress ; but they naissance,
have moved since along their proper lines and the Past contains the
assurance that ' all things ' are theirs.
So much at least the history of Christianity fairly shews, that
nothing which is human Ues beyond its range. It lays the greatest
stress upon practical duties, upon ' the good part ' of moral discipline,
but none the less it flnds place for the satisfaction of what we regard
as less noble instincts. The single incident recorded in the Gospels
in wMch the Lord received a costly offering seems to Ulustrate the
principles wMch hallow even the simplest gratiflcations of sense.
When Mary la-vished the precious spikenard over the Head and The Evan-
Feet of her Master, ' the house,' St John teUs us, ' was filled -with ^^
the odour of the ointment,' It was natural that the thought of the
apostles should find expression by the lips of Judas, ' Why was not
this ointment sold for three hundred pence and given to the poor ? '
' To what purpose was this waste ? ' And the judgment was given :
' VerUy I say unto you, wheresoever this gospel shall be preached in
the whole world, there shall also this that this woman hath done, be
told for a memorial of her.' The fragrance was most transitory, but
ic was diffusive: the waste was most complete, but it gave clear
witness of love, of that highest love of which the chief reward is
that it should be known that its object inspired the devotion of
perfect sacrifice. So it is -with every work of Christian Art. It
aims not at a solitary but at a common enjoyment : it seeks to make
it clear that aU to which it is directed has a sphitual value able to
command the completest service '.
1 This ia the lesson of the soul in "Makemeacottageinthevale,"sheBaid,
The Palace of Art : " Where I may mourn and pray.

;52 THE RELATION OF CHRISTIANITY TO ART;

IY,
Love the . Christiamty, it has been seen, claims the mimstry of Art in the
irt^^ "^ whole field of Ufe. What then is the peculiar office of Art? It is
in a word to present the truth of things under the aspect of beauty,
to bring before us the 'world as God has made it' where 'aUis
beauty.' The fulfilment of this office involves the exercise not only
of insight but of self-controL Man and nature are evidently dis
ordered. The representation of all the phenomena of Ufe would not
be the representation of their divine truth. Love therefore, a look
ing for the highest good of the whole, -wUl guide and limit the search
after beauty to which Art is directed.
The pecu- In the imitative arts, painting and sculpture, the, effort to make
of Art visible the truth of God in man and in nature is immediate and
clearlT^n direct. In the creative arts, music and architecture, the effort is to
the imita- g^^ g^^ expression, an embodiment, harmomoHs -with the truth of
live Arts. things for elementary emotions and wants. Men in society seek a
common voice, a common home : the hymn and the temple belong to
the first stage of the state. But in these arts there is necessarily
more freedom and variety than in those wMch are directly imitative.
The application of the general laws of Axt to them is compUcated by
many physical influences. It is best then to endeavour to determine
the office of Art by a consideration of the imitative arts, and speci
ally of painting which is both richer than sculpture in its effects and
wider in its range.
Brown- In three most suggestive studies of painters of the Eenaissance
ing's reve
lation of Bro-wmng has marked with decisive power the mission of Art, and
in Art. *t® grounds of its faUure. He has not crowned the series by a por
traiture of the ideal artist, but it is not difficult to gather his linea
ments from the sketches of the other three. In 'Fra Lippo Lippi'
the poet vindicates the uMversaUty of Art answering to the fuMess
of life, and yet plainly indicates the perU which lies in tMs frank
Yet pull not down my palace towers. Perchance I may return with others
that are there
So lightly, beautifully buUt: "When I have purged my guilt."

THE EELATION OF CHRISTIANITY TO ART. 353
recognition of 'the value and signiflcance of flesh.' In 'Andrea del
Sarto' he shews the power of faultless execution neutraUsed by the.
deUberate acceptance of a poor and selfish motive. In 'Pictor igno-
tus,' the loftiest ideal and the fullest power of imagination and exe
cution are supposed to be combined, but the artist shrinks from
facing a world sordid proud and unsympathising, and buries his work
in obscurity. It would not be possible to describe the artist's feeUng more truly Fra Lippo
than in Lippi's words :
This world's no blot for us
Nor blank : it means intensely, and means good :
To find its meaning is my meat aud drink.
So it is that for him to see the world is to see
The beauty and the wonder and the power.
The shapes of things, their colours, Ughts and shades,
Changes, surprises — and God made them aU...
... paint any one, and count it crime
To let a truth sUp.
If it be said that nature is before us, and that the artist can
neither surpass nor reproduce it, the answer is complete :
we're made so that we love
First when we see them painted, things we have passed
Perhaps a hundred times nor oared to see;...
... Art was given for that:
God uses us to help each other so.
Lending our minds out.
It is therefore faithless disloyalty to the Creator to seek to 'paint
the souls of men' by disparaging their bodies. Even if such a thing
as souUess beauty were possible, the devout spectator would 'find
the soul he wants within himself, when he returns God thanks.'
These pregnant words describe the mamfold field of Art, its pecu
liar interpretative power, and its moral effect, but iu connexion with
a perfect, an unfallen, world. They take no account of the sorrows
and failures which come from 'what man has made of man'; and the
circumstances under which they are spoken give powerful emphasis
to the reaUty of that disorder in life which imposes on Art the neces
sity of discipline. There must indeed be no violent suppression of
W. 23

354 THE EELATION OF CHRISTIANITY TO ART.
any part of true nature in the endeavour to gain the Mghest lesson
of earth, but the divine meaiung must be sought through the traces
of the divine ideal, so that the artist 'makes new hopes shine through
the flesh they fray,'
Andrea The faUure of Lippi springs from a reaction against convention
ality. In the assertion of the di-vine glory of Nature he overlooks
the reality of corruptioui The faUure and the success of Andrea
del Sarto are of a different kind. There is in him no sense of an
Ulimitable progress of Art as it 'interprets God to men.' 'I can do,'
he says, 'do easily, what I know,
'What I see, what at bottom of my heart,
I wish for, if I ever vrish so deep,'
The last words give the clue to his position. He has deUberately,
irrevocably, limited his ideal by an unworthy passion. In earth and
in heaven, as he looks forward, he accepts defeat as the consequence :
so he chooses. He has fettered himself and strives to think that
'God laid the fetter,'
But none the less he is conscious that his matchless power was
given him for sometMng nobler. He recognises truer greatness in
pictures less perfect than his own. The complete fulfilment of his
design is his condemnation: a man's reach should exceed his grasp.
Or what's a heaven for? all is sUver grey,
Placid and perfect -with my art — the curse !
He has said of the Madonna, wMch was but the image of Ms -wife.
It is the thing. Love! so such things should be —
but yet looking back to the early and unsullied days he thinks, ad
dressing Lucrezia, how he could paint
One picture, just one more — the Virgin's face.
Not your's this time!
Pictor The artist has need of disciplme; he has need of devotion to an
unattamable ideal : he has need also of un-self regarding courage. The
pathos of earthly passion m the confession of Andrea is less touching
than the self-effacement of 'the unkno-wn painter,' who, conscious of
power and purpose, keenly alive to the joy of triumphs which he

THE RELATION OF CHRISTIANITY TO ART. 355
might secure, yet shrinks from the cold hard criticism of the crowd,
'as from the soldiery a nun,' and chooses for Ms works sUent un
noticed decay. He has faUed to acknowledge the reality of his
mission. The question for him was not how men would judge him,
whether 'their praise would hold its worth,' but whether he had a
trust to discharge, different from that monotonous task which he
took to himself, painting ...the same series, Virgin, Babe and Saint,
With the same cold, calm, beautiful regard.
It might have been that 'merchants would have trafficked in his
heart'; but they could not have disguised the heart's teaching. It
might have been that his pictures would have lived -svith those who
count them for garniture and household-stuff,
but no dull eye could have extinguished the light of his interpreta
tion of Ufe. The work of the artist is a battle, not without loss and
suffering, and he must bear its sorrows, just as he must exercise the
patient self-control of one who has to recover an image partly marred
and defaced, and to keep in vigorous activity his loftiest aspiration,
AU nature, all life, so far as it can be presented under the form Beauty
of beauty, is the field of Art. But the beauty which is the aim of jg ^ ajyine
Christian Art is referred to a divine ideal It is not 'of the world,' ideal the
object 01
as finding its source or its final measure there, but 'of the Father,' as Art.
¦corresponding to an unseen truth. The visible to the Christian eye
is in every part a revelation of the in-visible. The artist, like the
poet, sees the infinite in things, and, under the conditions of Ms
works, suggests it.
So far the artist's pursuit of beauty is limited. The boundaries positive
-within which he is confined -wiU not always be the same, but they ^j-tistic
wiU always have the same relation to moral discipline. They wiU discipline,
correspond -with the circumstances of the time. And the discipline
of sense has a positive and not only a negative value. It brings
into healthy action a power of goodness which a rigid asceticism
keeps unused and tends to destroy. In tMs way Christianity is able
to give back, as has been already indicated, what was lost by the
¦corruption of the old Aryan passion for Nature. All that was at

35^ .THE RELATION OF CHRISTIANITY TO ART.
first referred to limited divinities is shewn to be essentiaUy an ex
pression of one Divine WUl The spu-itual signs may be greatly
obscured: they may not be in every case distinctly discoverable;
but the assurance of the significance and purpose of the whole caimot
but illuminate the study of every part.
And while the field of Christian Art is in one sense Umited by
the recognition of a spiritual destiny of all its fruits, it is, in another
sense, unlimited. The understanding of Nature is deepened and
enlarged -with the progress of Ufe. Every discovery as to the history
of creation, sooner or later, places new forces in the artist's hands.
It may be some detaU as to the formation of rocks, some law as to
the arrangement of leaves and branches, sorhe phenomenon of Ught
or vapour, which has been more firmly seized; and shortly the
painter's interpretation of the landscape wUl offer a fuUer truth.
The instructed eye will discern the importance of some minute effect
and the artistic instinct -will know how to convey it to the ordinary
spectator'.
The artist For the artist has both to interpret and to embody. He has to
interprets and em- gain the ideal of his subject and then he has to present it m an
° '^^' inteUigible shape. He has to give the right effect and to caU out
the right feeling. He has, as it were, to enter within the veil, and
coming forth again to declare his heavenly -visions to men. He
is not a mirror but a prophet. The work of the photographer may
help him, but it in no sense expresses his aim, which is not repro
duction but translation. He has abdicated the office of an artist
who simply repeats for the mass of men what they see themselves.
The artist bids them behold the ideal as it is his privilege -to reaUse
it. He strives to make clear to others what his keener sensibUity
and penetrating insight have made visible to him. There is, as in
every true poem, an ejement of infinity in his works. They suggest
sometMng beyond that which they directly present : something to be
1 When the Turner Collection was foUo-wing effect : 'N.B. The under-side
first exhibited at Marlborough House , of a laurel leaf does not shine.' It
I remember examimng a sketch-book would be interesting to know how
which contained some studies of laurel Turner conveyed the effect which he
bushes. At the side was a note to the noticed.

THE RELATION OF CHRISTIANITY TO ART. 357
looked for, and felt after, thoughts which they quicken but do not
satisfy. So it is that Art may teU a truth
Obliquely, do the thing shall breed the thought,
Nor wrong the thought.
This consideration places in a true light the danger of the Peril of
popular realism in Art. There is a charm, no doubt, in being Art
enabled to see some scene far removed from us in time or place as it
would have presented itself to an ordinary observer; but exactly
in proportion to the grandeur of the subject such a superficial
portraiture is likely to be misleading. The spectator is tempted
to rest in that which he understands at once ; and the loftier though
vague impression wMch he had before is lost and not assisted by the
external detaUs which profess to give the literal truth. Or, to put
the truth in another Ught : the divine act was fitted to convey the
divine meaning at the time of its occurrence, in relation to those
who witnessed it, but a realistic representation could not give the
same impression to a different age.
TMs is signally the case with scenes in the Gospel History, The in scrip-
¦early Church by a right instinct refrained from seeking any direct subjects.
representation of the Lord, It was felt that the realistic treatment
of His Person could not but endanger the Uving sense of the
Majesty which the Church had learnt to recognise. By no effort
could the spectator in a later age place himself in the position of the
disciples before the Passion and the Ascension. The exact repro-
¦duction, if it were possible, of what met their eyes would not
produce on him the effect wMch they experienced. The scene would
require artistic interpretation in order that the idea might be pre
served. A great artist can alone determine what the law of interpreta- lUustra-
. tions from
tion must be, and even then he -will not himself always obey it. the treat-
Two Ulustrations taken from the commonest of sacred subjects, the ^^^ .j^^_
Madonna and the Crucifixion, may serve to bring out the thought donna.
which I wish to emphasise. In the Madoniia delta Seggiola Eaffaelle
has given an exquisite natural group of a Mother and ChUd, over
flowing with human tenderness, affection and proud joy, and we look

358 THE RELATION OF CHRISTIANITY TO ART.
no further : in the Madonna di San Sisto he has rendered the idea
of di-vine motherhood and di-vine Sonship in intelligible forms. No
one can rest in the individual figures. The tremulous fulness of
emotion in the face of the Mother, the intense far-reaching gaze of
the Child, constrain the beholder to look beyond. For him too the
curtain is drawn aside : he feels that there is a feUowsMp of earth
with heaven and of heaven with earth, and understands the meaning
of the attendant Saints who express the different aspects of tMs
The Cruci- double communion. It may well be doubted whether the Crucifixion
is in any immediate shape a proper subject for Art. The image of
the Dead Christ is foreign to Scripture. Even in the record of the
Passion Death is swallowed up in Victory. And the material repre
sentation of the superficial appearance of that wMch St John shews
to have been Ufe through death defines and perpetuates thoughts
foreign to the Gospel The Crucifixion by Velasquez, -with its over
whelming pathos and darkness of desolation, will shew what I mean'.
In every trait it presents the thought of hopeless defeat'. No early
Christian would have dared to look upon it. Very different is one
of the earUest examples of the treatment of the Crucifixion on the
Sigmaringen Crucifix^. In that Ufe, vigour, beauty, grace, the open
eye, and the freely outstretched arm, suggest the idea of lo-ving and
victorious sacrifice crowned -with its reward. TMs is an embodiment
of the idea : the picture of Velasquez is a realisation of the appear
ance of the Passion.
Art minis- If the view of Art which has been given is correct, its primary
terial, and i ,,,..,, .
not au end. destination is public and not private, and it culminates in worsMp,
Neither a great picture nor a great poem can be for a single possessor.
So it has been at all times when Art has risen to its Mghest triumphs.
But as an element of worsMp Art must be seen to be distinctly
ministerial. In every form, music, painting, sculpture, it must point
beyond the immediate effect. As long as it suggests the aspu-ation
lA smaU engraving is given in flict as over before the physical Death •
Mrs Jameson's History of tlie Lord, ii, tva rl pe iyKariXines ;
^°/' , ^, , ' Mrs Jameson's History 0/ f fee iord.
The Lords words m the Gospel ii. 330. It is, I fear, doubtful whether
narrative speak of the uttermost con- the youthful figure is correctly given.

THE RELATION OF CHRISTIANITY TO ART. 359
' to Thy great glory, 0 Lord,' it is not only an offering, but a guide
and a support. When it appears to be an end idolatry has begun.
The artist, we have seen, must use every fresh help and dis- The Artist
a teacher,
covery : he must make evident new thoughts or illuminate thoughts
which are imperfectly understood. It is clear therefore that he
cannot foUow one constant method in the fulfilment of Ms office.
His work will be accomplished according to the conditions of his
time. He wUl choose that mode of presenting the truth that he
sees wMch is on the whole Ukely to be most effective. As a teacher,
with a Umited and yet most noble range of subjects, he wUl consider
how he can best serve his age. Nothing short of this conviction can
overcome the influence of fasMon, or sustain that resolute purpose
which bears temporary faUure,
I have touched only upon the highest forms of creative Art, The Decorative
principles by which these are animated apply also with necessary
modifications to the humbler types of decorative art. The problems
which these raise are in many respects more difficult and of wider
application than those connected with the artistic interpretation of
nature and life. It is no affectation to speak of the moral influence
of colours and shapes in the instruments and accessories of every
day life. Here also there is room for a mamfold apprehension and
embodiment of truth. If once thoughtfulness of workmanship could
be placed in general estimation before richness of material, a legiti
mate and fruitful field would be opened for domestic art. When
Greek Art was greatest it was consecrated to pubUc use; and one
cMef danger of modem society is lest the growth of private wealth
should lead to the diversion of the Mghest artistic power from the
common service, and at the same time leave the appropriate labours
of domestic art unencouraged.
This however is not the place to pursue the questions which are Summary.
thus opened for inquiry. It is enough to have shewn that Christian
Art is a necessary expression of the Christian Faith ; that the early
antagonism of Christiamty to ancient Art was an antagomsm to the
idolatry, the limited earthliness, of which it was the most complete
expression ; that from the first beginnings of the Faith there were

360 THB RELATION OF CHRISTIANITY TO ART.
stri-vings after an Art which should interpret nature and life as a
revelation of God, leading the student through the most patient and
reverent regard of phenomena to the contemplation of the eternal ;
that the consecration of Art, involved in the facts of the Christian
Creed, limits the artist only in the sense that a clear exMbition of
the ideal saves the beholder from following wayward and selfish
fancies. The works of the greatest masters of the Middle Ages, of the
greatest masters of the Eenaissance, and the statement holds good
still, shew how constantly foreign elements, fragments of the old Ufe,
not wholly transfigured, intrude themselves in that which as a whole
belongs to a new order. Here perhaps traces of sensuousness, there
traces of unUcensed satire, reveal disturbing forces in the artist's
soul wMch are yet powerful enough to make themselves felt. But it
is true, I believe, without exception that the noblest works, those on
which we look with the deepest gratitude, drawing from them new
powers of spiritual vision, new convictions of a spiritual world about
us, are those which are most Christian.

CAMBRIDGE: PRINTED BY C. J. CLAY, M.A. .^ SON, AT THE UNIVERSITY PRESS.

7057