Footnote_81_81
1 John ii. 3.
Footnote_82_82
1 John iii. 4, v. 17.
Footnote_83_83
Every one who reads Greek should refer to the magnificent passage,
Footnote_84_84
1 John iv. 2; 2 John v. 7. See notes on the passages.
Footnote_85_85
Psalm lviii. 18.
Footnote_86_86
John vi. 53.
Footnote_87_87
Apoc. xxi. 19, 20.
Footnote_88_88
1 John i. 6, cf. John iii. 21. In the LXX. the phrase is only found once, and is then applied to God: αληθειαν εποιησας (Neh. ix. 33). It is characteristic of St. John's style that
Footnote_89_89
Apoc. xxii. 8.
Footnote_90_90
1 John v. 18.
Footnote_91_91
Ibid. 19.
Footnote_92_92
ἡκει, "has come, – and is here." – Ibid. 20.
Footnote_93_93
Footnote_94_94
Huther, while rejecting with all impartial critics the interpolation (1 John v. 7), writes thus: "when we embrace in one survey the contents of the Epistle as a whole, it is certainly easy to
Footnote_95_95
1 John ii. 20.
Footnote_96_96
1 John i. 7, iii. 3.
Footnote_97_97
1 John ii. 6.
Footnote_98_98
"Imitate not that which is evil, but that which is good" (3 John 12). A comparison of this verse with John xxi. 24 would lead to the supposition that the writer of the letter is quoting the Gospel, and assumes an intimate knowledge of it on the part of Caius. See Discourse XVII. Part ii. of this vol.
Footnote_99_99
See note A at the end of this discourse.
Footnote_100_100
1 John iv. 9.
Footnote_101_101
απεσταλκεν.
Footnote_102_102
απεστειλεν.
Footnote_103_103
1 John iv. 20.
Footnote_104_104
1 John iv. 16.
Footnote_105_105
πεπιστευκαμεν την αγαπην, 1 John iv. 16.
Footnote_106_106
For the aor. conj. in this place as distinguished from the pres. conj. cf. John v. 20, 23, vi. 28, 29, 30. Professor Westcott's refined scholarship corrects the error of many commentators, "that the Apostle is simply warning us not to draw encouragement for license from the doctrine of forgiveness." The tense is decisive against this, the thought is of the single
Footnote_107_107
εαν τις ἁμαρτη, 1 John ii. 1.
Footnote_108_108
Footnote_109_109
1 John ii. 12, is, of course, an important exception.
Footnote_110_110
1 John iii. 19, 20.
Footnote_111_111
See Prof. Westcott's valuable note on 1 John v. 15. The very things literally asked for would be τα αιτηθεντα, not τα αιτηματα.
Footnote_112_112
2 John 11.
Footnote_113_113
3 John 10.
Footnote_114_114
Footnote_115_115
ὁ λεγων, 1 John ii. 4, 6, 9.
Footnote_116_116
Footnote_117_117
Footnote_118_118
The most elaborate passage in the Ignatian remains is probably this. "Your Presbytery is fitted together harmoniously with the Bishop as chords with the cithara. Hereby in your symphonious love Jesus Christ is sung in concord. Taking your part man by man become one choir, that being harmoniously accordant in your like-mindedness, having received in unity the chromatic music of God (χρωμα Θεου λαβοντες), ye may sing with one voice through Jesus Christ unto the Father." —
Footnote_119_119
The story is given by Socrates. (
Footnote_120_120
1 John iv. 7, 12.
Footnote_121_121
1 John ii. 6, 9, i. 7-10, ii. 1, 2.
Footnote_122_122
1 John i. 7, ii. 2, iv. 3, 6; 2 John 7-11; 3 John 9, 10.
Footnote_123_123
1 John iii. 19, v. 14, 15, iv. 2, 3, v. 4, 5, 18.
Footnote_124_124
These sentences do not go so far as the mischievous and antiscriptural legend of later ascetic heretics, who marred the beauty and the purpose of the miracle at Cana, by asserting that John was the bridegroom, and that our Lord took him away from his bride.
Footnote_125_125
This legend no doubt arose from the promise – "if they drink any deadly thing it shall not hurt them" (Mark xvi. 18).
Footnote_126_126
There is something interesting in the persistency of legends about St. John's power over gems, when connected with the passage, flashing all over with the light of precious stones, whose exquisite disposition is the wonder of lapidaries. Apoc. xxi, 18, 22.
Footnote_127_127
See note B at the end of the Discourse.
Footnote_128_128
1 John v. 18.
Footnote_129_129
Ibid. v. 19.
Footnote_130_130
Ibid. v. 20.
Footnote_131_131
Said by Luther of Psalm xxii. 1.