Footnote_13_13
John xxi. 7.
Footnote_14_14
Ibid., vers. 17, 18, 19.
Footnote_15_15
The beginning of old age would account sufficiently for the anticipation of death in 2 Peter i. 13, 14, 15.
Footnote_16_16
δοξασει ver. 19. The lifelike
Footnote_17_17
διορατικωτερος. S. Joann. Chrysost. —
Footnote_18_18
Footnote_19_19
Footnote_20_20
Footnote_21_21
ἱερευς το πεταλον πεφορεκως – "Pontifex ejus (sc.
Footnote_22_22
Acts xix. 20, 21. In this description of Ephesus the writer has constantly had in view the passages to which he referred in the
Footnote_23_23
St. John ii. 2, iv. 14.
Footnote_24_24
"We wrestle not against flesh and blood, but against," etc. Eph. vi. 12-17.
Footnote_25_25
Footnote_26_26
For the almost certain reference here to the Chaldean Sybil Sambethe, see Apoc ii. 20, Archdeacon Lee's note in
Footnote_27_27
1 John iv. 1, 3.
Footnote_28_28
1 John ii. 7, ii. 24, iii. 11; 2 John vv. 5, 6. The passage in ii. 24 is a specimen of that simple emphasis, that presentation of a truth or duty under two aspects, which St. John often produces merely by an inversion of the order of the words. "Ye – what ye
Footnote_29_29
Acts xviii. 18-21. To these general links connecting our Epistles with Ephesus, a few of less importance, yet not without significance, may be added. (1) The name of Demetrius (3 John 12) is certainly suggestive of the holy city of the earth-mother (Acts xix. 24, 38). Vitruvius assigns the completion of the temple of Ephesus to an architect of the name, and calls him "servus Dianæ." (2) St. John in his Gospel adopts, as if instinctively, the computation of time which was used in Asia Minor (John iv. 6, xix. 4 – Hefel.
Footnote_30_30
Aïa-so-Louk, a corruption of ἁγιος θεολογος,
Footnote_31_31
Bengel, on Acts xix. 19, 20, finds a reference to manuscripts of some of the synoptical Gospels and of the Epistles in 2 Tim. iv. 13, and conjectures that, after St. Paul's martyrdom, Timothy carried them with him to Ephesus.
Footnote_32_32
Renan's curious theory that Rom. xvi. 1-16 is a sheet of the Epistle to the Ephesians accidentally misplaced, rests upon a supposed prevalence of Ephesian names in the case of those who are greeted. Archdeacon Gifford's refutation, and his solution of an unquestionable difficulty, seems entirely satisfactory. (
Footnote_33_33
It has become usual to say that the Epistle does not advert to John iii. or John vi. To us it seems that
Footnote_34_34
The masc. part. οι μαρτυρουντες is surely very remarkable with the three neuters (το πνευμα, το ὑδωρ, το αιμα) 1 John v. 7, 8.
Footnote_35_35
1 John i. 7, v. 6, 8.
Footnote_36_36
See note A. at the end of this Discourse, which shows that there are, in truth,
Footnote_37_37
ὁ ακηκοαμεν.
Footnote_38_38
ὁ εωρακαμεν τοις οφθαλμοις ἡμων.
Footnote_39_39
John xx. 20.
Footnote_40_40
ὁ εθεασαμεθα, 1 John i. 1. The same word is used in John i. 14.
Footnote_41_41
John xix. 27 would express this in the most palpable form. But it is constantly understood through the Gospel. The tenacity of Doketic error is evident from the fact that Chrysostom, preaching at Antioch, speaks of it as a popular error in his day. A little later, orthodox ears were somewhat offended by some beautiful lines of a Greek sacred poet, too little known among us, who combines in a singular degree Roman gravity with Greek grace. St. Romanus (A.D. 491) represents our Lord as saying of the sinful woman who became a penitent,
Footnote_42_42
1 John i. 2. The Life with the Father = John i. 1, 14. The Life manifested = John i. 14 to end.