Footnote_44_44
1 John ii. 2-29, iii. 7, iv. 3, v. 20.
Footnote_45_45
John xv. 26.
Footnote_46_46
John xiv., xv., xvi., Cf. vii. 39. The witness of the Spirit in the Apostolic ministry will be found John xx. 22.
Footnote_47_47
John i. 19.
Footnote_48_48
John i. 16, 31, 33.
Footnote_49_49
John ii. 9, iv. 46.
Footnote_50_50
John iii. 5.
Footnote_51_51
John iv. 5, 7, 11, 12, v. 1, 8, vi. 19, vii. 35, 37, ix. 7, xiii. 1, 14, xix. 34, xxi. 1, 8. In the other great Johannic book water is constantly mentioned. Apoc. vii. 7, xiv. 7, xvi. 5, xxi. 6, xxii. 1, xxii. 17. (Cf. the το ὑδωρ, Acts x. 47.)
Footnote_52_52
John i. 19, 29, 32, 34, 35, 36, 41, 45, 47, xix. 27.
Footnote_53_53
John xv. 27.
Footnote_54_54
John iii. 2. The Baptist's final witness (iii. 25, 33, iv. 39, 42, v. 15, vi. 68, 69, vii. 46, xix. 4, 6). Note, too, the accentuation of the idea of
Footnote_55_55
John viii. 18, xii. 28.
Footnote_56_56
Ibid. viii. 17, 18.
Footnote_57_57
Ibid. xv. 26.
Footnote_58_58
Ibid. v. 39, 46, xix. 35, 36, 37.
Footnote_59_59
Ibid. v. 36.
Footnote_60_60
This sixth witness (1 John v. 10) exactly answers to John xx. 30, 31.
Footnote_61_61
ὁ πιστευων εις τον υιον, κτλ (v. 10). The construction is different in the words which immediately follow (ὁ μη πιστευων τω θεγ), not even giving Him credence, not
Footnote_62_62
The view here advocated of the relation of the Epistle to the Gospel of St. John, and of the brief but complete analytical synopsis in the opening words of the Epistle, appears to us to represent the earliest known interpretation as given by the author of the famous fragment of the Muratorian Canon, the first catalogue of the books of the N. T. (written between the middle and close of the second century). After his statement of the circumstances which led to the composition of the fourth Gospel, and an assertion of the perfect internal unity of the Evangelical narratives, the author of the fragment proceeds. "What wonder then if John brings forward each matter, point by point, with such consecutive order (tam constanter singula), even in his Epistles saying, when he comes to write in his own person (dicens in semetipso), 'what we have seen with our eyes, and heard with our ears, and our hands have handled, these things have we written.' For thus, in orderly arrangement and consecutive language he professes himself not only an eye-witness, but a hearer, and yet further a writer of the wonderful things of the Lord." [So we understand the writer. "Sic enim non solum visorem, sed et auditorem, sed et scriptorem omnium mirabilium Domini, per ordinem profitetur." The fragment, with copious annotations, may be found in
Footnote_63_63
For whatever reason, four classical terms (if we may so call them) of the Christian religion are excluded, or nearly excluded, from the Gospel of St. John, and from its companion document.
Footnote_64_64
ἡν δε νυξ. John xiii. 30.
Footnote_65_65
John xix. 5.
Footnote_66_66
Canon. Murator. (apud Routh.,
Footnote_67_67
εν τοπω ἡσυχω λεγομενω καταπαυσις.
Footnote_68_68
This passage is translated from the Greek text of the manuscript of Patmos, attributed to Prochorus, as given by M. Guérin. (
Footnote_69_69
"Proprium est credentis ut cum assensu cogitet." "The intellect of him who believes assents to the thing believed, not because he sees that thing either in itself or by logical reference to first self-evident principles; but because it is so far convinced by Divine authority as to assent to things which it does not see, and on account of the dominance of the will in setting the intellect in motion." This sentence is taken from a passage of Aquinas which appears to be of great and permanent value.
Footnote_70_70
Acts xx. 30.
Footnote_71_71
τας βεβηλους κενοφωνιας, και αντιθεσεις της ψευδωνυμου γνωσεως. 1 Tim. vi. 20. The "antitheses" may either touch with slight sarcasm upon pompous pretensions to scientific logical method; or may denote the really self-contradictory character of these elaborate compositions; or again, their polemical opposition to the Christian creed.
Footnote_72_72
μυθοις και γενεαλογιαις απεραντοις. 1 Tim. i. 3, 4.
Footnote_73_73
Irenæus quotes 1 Tim. i. 4, and interprets it of the Gnostic 'æons.'
Footnote_74_74
Few phenomena of criticism are more unaccountable than the desire to evade any acknowledgment of the historical existence of these singular heresies. Not long after St. John's death, Polycarp, in writing to the Philippians, quotes 1 John iv. 3, and proceeds to show that doketism had consummated its work down to the last fibres of the root of the creed, by two negations – no resurrection of the body, no judgment. (Polycarp,
Footnote_75_75
The elder Mr. Mill, however, appears to have seriously leaned to this as a conceivable solution of the contradictory phenomena of existence.
Footnote_76_76
Footnote_77_77
Much use has here been made of a truly remarkable article in the
Footnote_78_78
2 Cor. v. 13-15.
Footnote_79_79
John