(SALSA AAPA AAA AAA AP AAA AEA PA ARADPLPLD OLA RAP AAPA AIDE IAP IILEA IOLA DIP POI PO. \ i WS Ὶ | peek δ ςς PC) δὲ Division KR ὙΠῸ ated δ 68) RT Section.» Number ate γα τ fi Ae τ ᾿ THE FIRST EPISTLE OF ST. JOHN LONDON : PRINTED BY SPCTTISWOODE AND CO., NEW-STREET SQUARE AND PARLIAMENT ΒΤ A COMMENTARY ON THE FIRST EPISTLE OF ST. JOHN BY WILLIAM Δ ΤΕΣ, SOMETIME STUDENT AND CENSOR OF CHRIST CHURCH AUTHOR OF ‘A GRAMMAR OF THE GREEK LANGUAGE’ ETc. LONDON LONGMANS, GREEN, AND CO. 1877 All rights reserved Digitized by the Internet Archive in 2009 with funding from | Princeton Theological Seminary Library https://archive.org/details/commentaryonfirsOOjelf HDITOR’S PREFACE. Tue following Commentary was left in MS. by the late Rev. W.E. Jevr, B.D., late Censor of Christ Church, Oxford, the author of ‘A Grammar of the Greek Language’ &e. The last entry is dated February, 1868. It is difficult to detect the reasons which induced Mr. JELF to delay so long the publication of the Commentary, the greater part of which was in a state of forwardness for the press. Excellent as in many points we believe it to be, it has thereby lost the immense advantage of a last revision, with the additions and corrections which were evidently in- tended to have been made. And this is the more to be deplored, because the Author has left behind no notice either of the text intended tc have been finally adopted, or of that which was really used. It is believed that the latter was that of Dr. F. H. Scrivener,! in the Cambridge Greek and Latin Texts (Cambridge, Deighton & Co., 1860). The pre- sent text has been constructed on that as a basis, excepting where the notes clearly pointed to a different reading. A list of these variations is subjoined. The reader may, perhaps, be surprised that no other Grammar is referred to than the Author’s own. The reason ' This is a reproduction of Rebert Estienne’s text of 1550, with addition of vy. 1], from Beza, the Elzevir edition, Lachmann, Tischendcrf, and Tregelles. v1 PREEACE. probably is that Mr. JeL¥ wished to call attention to a portion of his Grammar which had been comparatively overlooked. He more than once assured the Editor that the Greek Testa- ment portion was the most original part of the work, and that on which he had bestowed the greatest care. To refer again in detail to the sources used there would only be to do the same work twice over. The references throughout have been corrected to the 4th edition (Parker, Oxford and London, 1866). The Commentary seems to have been written for the special use of students preparing for Ordination, and for the younger clergy. There is no attempt to bring the ‘apparatus criticus’ up to the latest date. His acknowledged powers of logical and grammatical analysis peculiarly fitted Mr. {πὲ to deal with a writer like St. John, a full appreciation of whose meaning often depends on some minute and subtle distinc- tion of tense or mood, on the presence or absence of an article and the like; whose logic is contained rather in the idea than in the words, and with whom the separate links which make up the chain of argument are so often apparently wanting. By a close grammatical analysis of the Apostle’s words, and by bringing to light these hidden links of argument, the ex- position here given will be found, inter alia, frequently to cut to the root some of the most prevalent errors of interpre- tation of the present day, especially those of the school which claims to follow most closely the very letter of Scripture. The Editor is fully aware of the vast difference between the work in its present state and that in which it would have appeared had the lamented Author survived to complete it. But this can be no reason to withhold its publication. More PREFACE. Vii than almost any other, Mr. Jenr sought for usefulness, and not for fame; and he would have considered it a full reward if these his labours should prove in some degree useful to thoughtful students of the New Testament, and especially to the clergy of the Church he loved, and which he strove to serve with so much zeal and earnestness. W. W. Wir a feeling of deep interest in the work now laid before the reader, I comply with the desire expressed by one near and dear to the writer of the Commentary, that I should add a few words to the prefatory comments of the Editor. It is but little that I have to say or need say. I am one of the many who had a deep regard for Mr. JeLr, and who rejoice to have this last fruit of his many and successful labours. The Commentary bears everywhere the marks of clear, careful, and independent thought, and will be a welcome aid to many a student of this most beautiful but profound Epistle. It is impossible not to feel some feelings of regret that the work appears without the last touches of the hand of the Author; but it cannot but be considered fortunate that one who has proved himself to be thoroughly well quali- fied for the duty should have been chosen as Editor. My time has not allowed me to read the notes very closely, but, so far as I may venture to form a judgment, the respon- sible work of Editor has been performed by Mr. Wesster faithfully, sympathetically, and well. C. J. GLOUCESTER & BRISTOL. GioucestEer: December 11, 1876. ΝΕ rs ἰδ ΟΣ ὡς chy Νὴ iP OF Sr ad Ls VARIATIONS FROM DR. SCRIVENER’S GREEK TESTAMENT, 1860. Mr. Jevr’s Text. CHAP, VERSE He ax Ἱ ὃ qe mig ye Ae) 1001, 7 33 10 2 Vu ἢ Ἧ 13 ἃς, ὑμῶν : : B.E.T. οὕτως. S. BBL. commences new paragraph. ἔγραψα ὑμῖν παιδία. “ΤΩΣ σχῶμεν. : ΗΝ + καὶ ἐσμέν. : 5 1B fe oe δ, ΡΤ γνωσόμεθα. ‘ ΠΣ — χριστὸν ἐν σαρκὶ ἐλη- λυθότα.. ‘ ca ol — ἐντῷ οὐρανῷ usquead γῇ L.T, — τοῖς πιστεύουσιν εἰς Td ὄνομα τοῦ Ὑἱοῦ τοῦ Θεοῦ 1,1, Ἢ πιστεύυντες . - 7 (ὦ) Dr. ScCRIVENER’S. ἡμῶν οὕτω. verse 13. In later editions Dr.S. commences the para- graph with vy. 12. γράφω, K.T.A, ἔχωμεν. omits. omits, γινώσκομεν. inserts. inserts. inserts. καὶ iva πιστεύητε. Dr. Scrivener’s text is that of Stephanus, 1550; the other letters indicate— B. Beza, 1565; E. Elzevir, 1624; L. Lachmann, 1842-50; T. Tischendorf, 1859. LIST OF AUTHORS QUOTED OR REFERRED TO. In the case of the more ancient authors approximate dates are given; in the more modern the date is that of the publication of the book referred to. B.C, B.C. B.C. born. floruit. died. 540 Be Theognis. 520-485 ... The Orphic Hymns, 385 ae 322 Demosthenes. ἘΞ ΠΑ nee Septuagint Version of the Old Testament. A.D. A.D. A.D. male 100 aes Plutarch. 120 ees 200 Trenzeus. 160 ἜΣ 240 Tertulian. 329 Sc 390 Gregory Nazianzen. 347 ἐπ 407 Chrysostom. 354 “oc 430 Augustin. 379 Roe 440 Socrates. Hist. Eccles. 672 ae 735 Beda. oth to roth century, (Ecumenius. 1oth to 11th ,., Suidas. πος τς ΙΟ71 Theophylact. 1467 51 1536 Erasmus, 1463 aes 1546 Luther. 1509 ws 1564 Calvin. 1519 Ἐς 1605 Beza. 1525 ἘΣ 1562 Socinus. 1528 se 1598 Stephanus (Robert Estienne). 1542 ὃς 1613 Estius (William Hessels van Est). os ae 1637 Cornelius a Lapide (Van den Stein). 1581 ἘΣ 1643 Cyran (Verger de Hauranne). 1583 sie 1645 Grotius (Hugo van Groot). 1613 τὰ 1667 Jeremy Taylor. 1619 sis 1684 Suicer (Jean Gaspar Schweitzer), 1683 56 1763 Wolf. 1687 Ape 1752 Bengel. 1697 Scr £751 Crusius. 1721 OE 1791 Semler, 1757 oy Baumgarten. 1779 Ace Arnd. 1761 1839 Paulus. A.D. born. 1781 1789 A.D. floruit. 1842-50 1839 1843 1844. 1845 1855 1855 1857 1866 LIST OF AUTHORS. A.D. died. 1855 Licke. 1850 Neander. Lachmann. Tischendorf, 2nd edit. Movers. Meyer. De Wette. Huther. Besser. Ellicott on the Ephesians. Jelf’s Bampton Lectures. » Grammar of the Greek Language, 4th ed. IQANNOY ΤΟΥ͂ AIOZTTOAOY ἘΠΙΣΤΟΛΗ KAOOAIKH ΠΡΩΤΗ. -----οσῷξοο.----ὕ Ὃ ἪΝ ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν 1. Contents ΟΕ Cuap, I.—Vy. 1- 4. Subject and intent of the Epistle. 5. Nature of the Christian message. 6-7. Necessity of practical holiness. 8-10. Human holiness unable to stand by itself. 1. ὃ fv ἀπ’ ἀρχῆς] Christ in His pre-existent Godhead. The pre-existence of Christ without be- ginning is viewed by St. John as an essential part of Gospel truth. It is not that the possession of truth on such abstract points is as individually necessary to salvation as a belief in the doctrine of the Atonement, the Mediation, &c.— for many persons are by nature or education unable to grasp such a truth, and we are not to suppose that they will lose their sal- vation for lack of it—but where the mind has been sufficiently developed to lay hold on such mysteries, or, at least, where the mind has _ been directed towards them, there the pos- session of truth and the avoidance of error is necessary to our having laid hold of the revelation of Christ. On whatever point there is any belief at all in the mind, there it must be in harmony with Christ revealed to us. He who is without a truth by reason of his never having heard it, or being unable to comprehend it, is not in antagonism on that point to the Holy Spirit of Truth. But _he who holds error is in such antagonism, or he who purposely turns from any part of God’s revelation, lest he should be at the trouble of making up his mind and stahding by truth, has, of course, so far rejected the Gospel. For a Church, inasmuch as it is to guide men into truth, it is necessary that all truth should be set forth; and in proportion as truth is declined, and error admitted, in that degree the character and function of a Church is lost. 8] denotes that St. John is viewing Christ in His Divine pre-existence, before He took upon Himself the human nature in which distinctions of gender obtain. ‘The neuter gender denotes immaterial personality, the masculine or feminine material per- sonality. This phrase has been yariously in- terpreted, according to the theological bias of the several commentators. It doubtless is in itself capable of more than one interpretation, and in such passages the probability of one or other of such interpretations being right is to be ascertained by the 2 IQNANNOT TOT τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ε “ 5 ’ Ν 2 ἡμῶν ἐψηλάφησαν περὶ obvious meaning of the passage, by the context, by other passages of Scripture, by what we know of the position and affairs of the early Church. Where all these coincide in pointing to one interpretation, the probability that this is right amounts to moral certainty. The obvious meaning of the passage —that, I mean, which would occur to any man, even unacquainted with Christianity, when he first reads the words—would, I think, be the exist- ence of the person spoken of from what- ever point is signified by am’ apxijs. The context shows that these words denote some state of Christ distinet from that which was presented to the senses of man, and yet in some way connected with it—something which, though realised by the mind, was not an object of sight or hearing. And thus we get another clue from the context. Another clue to the meaning of the apostle is given us in the open- ing of his Gospel. The heresy with which the early Church had to contend (to which also distinct allusion is made in chap. iv. 2 and 2 Epistle 7) makes it probable, that if the words themselves allow of it, they would contain an assertion of the true faith as opposed to Gnosti- cism; and reference to the same heresy may account for the accumu- lated assertion of the real existence of Christ. The obvious meaning then of the words, the context, other passages of Scripture, and the position of the early Church, combine in favour of these words referring to the pre-e. ist- ence of Christ from all eternity. ἦν] The impf. probably marks the continued pre-existence of Christ up AIIO>TOAOT 3 , Ν ε ἴω ἐθεασάμεθα, καὶ αἱ χεῖρες τοῦ λόγου τῆς ζωῆς" καὶ ἡ to His manifestation, and this is like- wise denoted by the phrase am ἀρχῆς, as distinguished from ἐν ἀρχῇ. ἀπ᾽ ἀρχῆς] This is something more than the beginning of the world, be- cause Christ’s pre-existence is prior to this, inasmuch as the world was made by Him. Nor can it strictly mean the beginning of all things, be- cause, strictly speaking, eternity ex- cludes such a notion; but it is one of the phrases whereby human thought ex- presses that which it cannot fully realise : eternity considered in the past (like ἀπ᾽ αἰώνων Meyer), just as eis τέλος τῶν αἰώνων, is an equally inadequate expression of eternity con- sidered in the future. So ἐν ἀρχῇ, Gen, 1. I, stands for what was before the Creation. ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν] is the manifested Christ, as presented to the senses of hearing and sight. These two expressions refer to Christ Him- self, ὃ ἐθεασάμεθα, ὃ ἐψηλάφησαν αἱ χεῖρες ἡμῶν, to the facts of His manifestation, such as His Crucifixion (ὃ ἐθεασ.), which we witnessed with our eyes, and His Resurrection in the body, which was witnessed by the touch of our hands (John xx. 27). 8] The neuter refers in gender to the pre- existent Christ, who was really mani- fested in His human without losing His divine nature. In ὃ ἐθεασάμεθα the neuter is the θέαμα. περὶ τοῦ λόγου τῆς ζωῆς] These words show that ὃ ἐθεασ. κιτ.λ. do not refer to Christ, but to something concerning Christ ; so that the apostle divides his Gospel message into three : 1. The eternally pre-existent Christ. 2. The manifested Christ. 3. The acts and facts of the manifestation of Him who, though manifested, was EHMISTOAH KA®OOAIKH ΠΡΩΤΗ. 3 Ν > , Ἂ ε ’ A A ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν, Kal μαρτυροῦμεν, καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον, ἥτις still to be thought of as pre-existent. It is evident that these words denote the same person as the object of ἀκηκόαμεν, ἑωράκαμεν. τοῦ λόγου τῆς ζωῆς] By some inter- preted the Living Word, or the Life- giving Word (Calvin, Meyer); ef. Phil. ji. 16: but the use of λόγος in St. John rather points to a deeper meaning, the Word of the Eather, or Christ ; λόγος being the proper term to express the pre-existent Christ, as Χριστός is the proper term to express the mani- fested Adyos. τῆς ζωῆς] Characterising or identi- fying genitive (Gr. 542. viii. 0.), the characteristic identified with the essence of that which is spoken of. St. John i. 4: ἐν αὐτῷ ζωὴ ἦν. Verse 2: ἣ ζωὴ ἐφανερώθη, ζωὴ ἥτις ἦν πρὸς τὸν πατέρα. Itseems as if St. John had specially in his memory the commencement of his Gospel, or rather the notions there expressed were always present to his mind, and therefore suggested them- selres as the natural expression for our Lord ; so that λόγος and ζωή both denote certain qualities, so to say, whereby we may partially recognise the notion of the pre-existent Son. περί] with genitive, alout (Gr. 632. Τα. δὴν 2. καὶ ἣ ζωή] The foregoing sentence is broken off by this paren- thesis, which is introduced as an emphatic assertion of the truth of this message. καί is emphatic, introducing its sentence as especially connected with the foregoing clause, explanatory and confirmatory of it. Verily. ζωή is used to express Christ, because it is the prominent element in the com- pound expression—6 λόγος τῆς ζωῆς ... ἢ ζωή, this life. ἐφανερώθη, the B aorist, expresses the fact of the mani- festation without the accident of time. Kal ἑωράκαμεν K.T-A.] ἑωράκαμεν refers rather to the evidence on which their convictions were founded; μαρ- τυροῦμεν to the depth and certainty of the convictions themselves, or more probably to the peculiar apostolic function as μάρτυρες; ἀπαγγέλλομεν to their declaration of these convic- tions, to their function as evangelists and preachers, «at is used with each, to bring each emphatically forward as distinct acts. The tense of the two last verbs marks these functions as being discharged at the present time, while the preceding perfect introduces their present convictions in their relation to the past ocular evidence of them. τὴν ζωὴν τὴν αἰώνιον] As our Lord was, in the preceding verse, de- noted by the compound notions of λόγος and (wh, so is He here spoken of under one of them, (wf. The fit- ness of this term as applied to Christ is manifold, and will strike different persons differently. (1) Christ is Life as being the fountain of life, from the breath of whose omnipotent will natural life passed into every thing that lives (ἐν αὐτῷ ζωὴ ἦν, Johni. 3). (2) As being the source of spiritual life, whereby the living soul lives, with new powers, new aims, Xe. (ἐγὼ εἰμὶ ἡ (wh Kal ἣ ἀλήθεια, John xiv: 6). (3) As being the Author to us 6f everlasting life, whereby the body and soul survive the temporary separation which we eall death. (4) As being Himself life in the highest sense of the notion, αἰώνιον] This term may be applied to Christ in any one of the above seuses; for though the life in its aut- 9 4 IQANNOYT ΤΟΥ ἈΠΟΣΤΌΛΟΥ > \ Ἀ , ν 9 , eon ae , 3 ἫΝ προς TOV πάτερα, και ἐφανερώθη μιν" oO εωρα- as 3 Ψ 3 , ἘΠ 78 9 Ἂς καμεν καὶ ἀκηκόαμεν, ἀπαγγέλλομεν ὑμῖν, Wa καὶ ε la) , 5, ᾿ A A se ’ ξς υμευς κοινωνιαν EXNTE μεθ μων" και 7) κοινωνια δὲ ε ε os A x Ν Ἂν A Ἐν NES: > A υ) ἡμέτερα μετὰ του πατρος KQL μετὰ TOV VLOU αὐτου ward manifestation in things natural will pass away, yet the Divine life which was the breath of the natural life will exist for ever. But relatively to us it is most expressive in either of its two last senses ; as our natural life and our spiritual life, emanations though they be from the eternal life in Christ, yet will be merged in that everlasting life in which the spiritual will coincide with the natural, and the glorified body then glorified will no longer be at war with the spirit then sanctified. τήν] The repetition of the article brings forward separately and dis- tinctly the two notions of life and eternity. ἥτις 7 emphasises the ζωὴ αἰώνιος, and marks that it denotes Christ: that eternal life which was pre-existent as God, and yet dwelt among men as man (Gr. 816. 6). Ὧν] Continuous past existence. ἐφα- νερώθη; because, compared with the existence of Christ, this manifestation was but momentary. πρός (Gr. 905. €.). ἡμῖν] Meyer observes that this is an addition to the former notion in the beginning of the verse, and prevents its being a mere repetition; but it seems asif St. John purposely repeated himself, in order to insist on the notion of the real manifestation of the pre-existent Christ ; andif any special force is to be given to ἡμῖν it may be found in its opposition to ὑμῖν, verse 3. τόν] Possessive use of the article, His Father. The so called in re- ference to His relation to the pre- existent manifested Christ. 3. ὃ ἑωράκαμιεν] Emphatic resump- tion of verse I after the parenthesis. tva] Object of the preaching of the Apostles ; hence of course the object of the Gospel which they preached. καὶ ὑμεῖς} Kal emphatic, you too, who have neither heard nor seen. ἔχητε κοινωνίαν] Meyer takes this as very nearly equivalent to κοινωνοὶ ἦτε. The difference between them may be that the words of the text imply both the obtaining the privilege as something which does not naturally belong to us, as well as the perman- ence of the possession. κοινωνίαν) «That ye may become partakers of the same blessings which we enjoy (μεθ᾽ ἡμῶν) as ear or eye- witnesses of Christ on earth, be joined together in the same body, the same belief, the same knowledge, the same aims, the same hopes, the same des- tinies.’ The object of the ministers of Christ ought to be so to live by living faith and earnest repentance that their flocks may be as they are, and this participation in Apostolic life ought to be the aim of all who know the Gospel. καί--δέ] (Gr. 769. 2.) The καί is con- nexive, joining the κοινωνία with that which had just been spoken of; δέ lays emphasis on the identity between them, putting that which the Apostles enjoyed in juxta-position with that which St. John desired in the former verse for his readers. ἡμετέρα] represents the genitive of possession, not of reference or object, ἘΠΙΣΤΟΛῊ KA@OAIKH ΠΡΩΤΗ. 5 of A x τὸς Ν a (φ ες A . ε σου βιστου και TAVTQA γρα ομεν UpLW, Wa 7) 4 ‘the fellowship which we enjoy,’ not ‘fellowship with us.’ μετὰ τοῦ πατρός κιτ.λ.] Those who are in the fellowship of which the apostle speaks (i.e. sharers of the privileges which they possess) are in one body with the Father and the Son (John xiv. 23). Is the κοινωνία which the believers were to have with the Apostles of the same sort as that which the Apostles and the believers were to have with the Father and the Son? Ithink not. κοινωνία has three senses: (1) The fact of one person being in communion with another so as to be in the same body with him. (2) Or of his enjoying something in common with him, as in verse 7; cf. Acts ii. 42. (3) That which is so shared; and this either that which is communicated from one person to another (Rom. xy. 26), so as to give him a share thereof, or which, being given by a third person, is shared by two er more (1 Cor. i. 9). In the first clause of verse κοινωνία signifies either the union between the Apostles and believers, or something shared by the he Apostles and those who joined them, or that union between the be- lievers_and and Christ, they dwelling i in Him, ὁ and | He it in ‘in them, which ¥ was ‘the common property, so to to say, of the Apostles, and those who joined them ; while in the second clause the κοινωνία is not anything shared by th: be- together ner with en in one Ἐπ in Christ ; ; either (1) ‘that ye “may be in the same body with us who are one body with God; or (2) that ye may be partakers with the same privileges with us who are one with God. In (1) κοινωνία has really the same sense in both. In (2) it is participation in common privileges, and fellowship ue in one body. It may not be denied that at first sight it may be supposed that St. John makes κοινωνία with the Apostles, and hence with the Church in the Ro- manist sense of the word, the condi- tion of the κοινωνία with the Father (so Estius); but the passage in St. John’s Gospel xiv. 23, where the promise of κοινωνία with the Father and the Son is given directly and immediately to everyone who loves Him, shows that this interpretation cannot be the true one, and that the real clue to the passage is to be found in the twofold sense of κοινωνία given above. Besides which, those to whom St. John was writing were in visible communion with the Church, so that if this visible communion is the condition and chan- nel of communion with God, there would have been no need of the Epistle. μετὰ τοῦ Πατρός x.7.A.] In this fellowship we are mystically in the Father and Son, and They in us. τοῦ Υἱοῦ αὐτοῦ] The Son of God. The distinguishing characteristic of Christ as the Messiah; one of the peculiar points which was a test of true faith in the Apostles’days; so in ch. iv. 2 the reality of the mission of Christ is similarly introduced. The peculiar heresies of the day denied the reality of Christ’s personal exist- ence, or made Him out to be a spirit of some sort or other, and not the Son of God; hence St. John chooses to bring forward prominently this cha- racteristic of His Divine Sonship. τοῦ Υἱοῦ] The repetition of the article might grammatically mark the distinct personality of the Son from the Father, and it is not unlikely that St. John intended to mark this. 4. καί] refers to ἀπαγγέλλομεν in Vv. 3. 6 IOANNOT TOT AIOSTOAOT Ν ε “ SY 4 Ν 9 2. ἄς ε 5 χαρὰ ὑμῶν ἢ πεπληρωμένη. Καὶ αὐτὴ ἐστὶν ἢ 3 No ἃ 5 / eg) 3 a Ἂν rr ἐπαγγελία ἣν ἀκηκόαμεν AT αὑτοῦ, Kal ἀναγγέλλο- ro Ψ ἴω A μεν ὑμῖν, OTL ὁ Θεὸς φῶς ἐστι, Kal σκοτία ἐν αὐτῷ ταῦτα] The whole Epistle. ypddowev] The plural marks that St. John felt himself to be speaking the sentiments and doctrines of all the Apostles. ἵνα, ἡ χαρὰ ὑμῶν ἢ πεπληρωμένη | Cf. John xv. 11; xvii. 13, in which Christ Himself declares this to be the object of His preaching. A χαρὰ ὑμῶν would be the feeling of joyful gratitude which the true Christian from the true Gospel, embodying as it does the highest love of God for the world in the doctrine of our Sayiour’s birth, mission, death, and the highest per- fection of social and moral man in the law of love. The Gnostic heresy, as far as it takes from the doctrine of the Atonement of Christ, takes some- thing from God's love, and so pre- vents the joy of the believer attaining its proper perfection. The doctrine of Antinomianism, as far as it con- founds virtue and vice, takes from the perfection of mankind. If the personal office of God in the salvation of the world (the love of God in the death of His Son, the love of the Son, the presence of the Comforter) is taken from the Gospel scheme, the feeling of belief is at the best rather one of acquiescence than of joy. Antino- mianism produces rather a reckless sense of license than joy. If the reading be ἡμῶν, it is the joy of the Apostles, and especially of St. John, in contemplating prospectively the perfect faith of those to whom he was writing. Ἢ πεπληρωμένη] The periphrasis by the perfect marks rather the state resulting from the yerbal notion than receives the simple action itself, 5. kal αὕτη «.7.A.] St.John now tells them what this message was which was to bring the body of the Church into communion with God. αὕτη] refers to the whole of the fol- lowing sentence (Gr. 657. 2. b.), and is in the feminine gender by attrac- tion to ἐπαγγελία (Gr. 657. 2. ὦ. fin.) ἐπαγγελία] (Lach. Tisch. Meyer ay- γελία, which is not found elsewhere except ch. 111. 11, but often in LXX) is properly a promise; here it is the promised message, or the message fulfilling the promise. De Wette (fol- lowing Gcum. Corn. a Lap. Beza, ὅσο.) takes it simply as message, but it is not used elsewhere in N. T. in this sense, and undoubtedly one of the characteristies of the Gospel message was that it was the Promise fulfilled. Cf. Acts xill. 23. ἀπ’ ὑτοῦ] Jesus Christ. ἀπὸ is thus used in classic Greek (Gr. 620. 3. f.). &vayyeAAopev] ‘What we have re- ceived from Christ we in our turn preach to you. Meyer thinks that the use of the compound proves that ἀγγελία is the reading above, not ἐπαγγελία: but the two words may be used of the same thing in different relations. ἐπαγγελία, ‘the promised message ;’ ἀναγγέλλειν, ‘ the message in which Christ's words are repeated.’ Erasmus (Meyer): ‘Quod filius an- nuneiavit hoe Apostolus aeceptum a filio renunciat.’ And this charac- teristic of their preaching makes it all the more valuable to us. It was not their own invention or the product of their own wit, or wisdom, or moral sense. ὁ Θεός] ‘The God of the Gospel’ ᾽ " ENNSTOAH KA@OAIKH ITIPOTH. 7 3 Ν > ’ οὐκ ἔστιν οὐδεμία. (Gr. 447. obs. 4). φῶς} without the article, not merely a light (Luther), but light itself in its abstract perfection (Gr. 448.1). In St. John’s Gospel i. 4 τὸ φῶς is used ofthe Messiah to signify the particular light which God shed on the world in and by Him. There are several senses in which the word light may be applied meta- phorically to the Deity: (1) with regard to its essence or nature; (2) with regard to its properties; (3) with regard to its results. In the second sense we might say that God is light as being the Source of all light; and in the third as enlighten- ing the mind; but St. John apples light to God in its essence as infinitely and unmixedly pure and spotless, as we learn from the context speaking of the contrary as darkness, and of frec- Yom from sin as the grace correspond- ing on earth to the attribute of light in God, The message is not confined to the announcement that God is light, but goes down to the end of the chapter. καὶ σκοτία] This is not merely the same notion repeated in a negative form; but it enhances the former by saying that this light is subject to no darkness or change, is never obscured, and never passes away, as the natural light passes into darkness and is lost. God is essentially and infinitely pure and holy without any admixture of imperfection, or sin, or ignorance; and that which St. John in this Epistle regards and puts forward as the main point in the Gospel message is the infinite purity and holiness of God, comprising every grace that can be conceived in an incgnceivable de- gree. Hence arises His judgment against sin, His love for the sinner, a, 5ΧΝ » ν 7 » εαν εὐπτωμεν OTL Κοινωνιαν εχο- 6 His will for man’s justification by Christ and sanctification by the Spirit ; in short, all the Divine economy of man’s fall and restoration. The in- finite purity of God is that which in theory gives us the clue to the Divine counsels, and in practice keeps before us the necessity for striving after holiness in our own souls. His in- finite holiness at once convinces us of His rejection of the wilfully unholy, and of the necessity for our being clothed upon by a higher holiness than our own, and of His acceptance of those who, being clothed upon by Christ, become in some sort partakers of the Divine holiness. οὐδεμία at the end of the clause emphasises the negation. 6. From this fundamental princi- ple of the Gospel St. John goes on to show the necessity for purity of belief and life, in opposition, doubtless, to those false professors or teachers who would turn the doctrine of all being concluded under sin, and of the free gift of mercy, into a cloak of mali- ciousness. ἐὰν εἴπωμεν] If we take ἐάν with the conjunctive in its strict gramma- tical force, it marks the action as likely to occur (Gr. 854. 1), as one of frequent occurrence, without adverting to any particular case or cases in which it had oceurred. ὅτι κοινωνίαν ἔχομεν} The asser- tion which a person may make, or even the persuasion which he may entertain (for εἴπωμεν is not merely to say to others, but to say to oneself —persuadere sibi et aliis. Bengel), that he is in spiritual communion with God is not what is required, but the more real test of holiness. We here get the sure basis of assurance. The form of the whole sentence 8 INANNOYT ΤΟΥ ΑΠΟΣΤΟΛΟΥ͂ A N A , 5 μεν μετ᾽ αὐτοῦ, καὶ ἐν τῷ σκότει περιπατῶμεν, ψευ- 7 δόμεθα, καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν" ἐὰν δὲ ἐν wn XQ lanl ε > 4 5 5 nw , τῷ φωτὶ TEPLTATOMEV, WS AUTOS ἐστιν ἐν TH φωτι, shows us that κοινωνία with God, though it cannot exist without holi- ness, is not contained nor is identical with it, for it was possible, ex hy- pothesi, for a man to fancy he had this κοινωνία though he was without holiness; but it is that union with Christ by faith which brings us, by virtue of the union in His person of the human and divine natures, into fellowship with God. This a person might fancy himself to possess by a formal profession of belief in Him, a formal reception of His word and ordin- ances, in short, by a dead instead of a living faith. This would have heen prima facie clear if St. John had said, if we say we have faith, and walk in dark- ness, we lie; but instead of faith he uses that which is the crowning end and privilege of faith—viz. communion with God; and hence we are led to lose sight of our own holiness as a perfection of our own, and to regard our truest and only perfection as con- sisting in union with God; we are led to thoughts which must drive the soul, conscious of its own weaknéss, to Christ as the link between God and it, the ladder whereby alone we may reach God. καὶ ἐν «.7.A.] καί with the finite verb here represents the participle, ‘while he is walking in darkness’ (Gr. 698. obs. 5). ἐν τῷ σκότει περι- πατῶμιεν is not mere ignorance where we are going (Luther), but σκότος represents the moral state in which the eye of the soul is darkened by self-love with all its evils, so that the sinful lusts and tempers and desires rule and guide the soul (if the light that is in thee be darkness, how great is that darkness. Matt. vi. 23); while περιπατεῖν expresses the life in har- mony with this moral state. Bengel, actione interna et externa. τῷ σκότει, the darkness, which is distinguished from all other by its being far more total and thick, so that it might ap- propriate the name to itself. ψευδόμεθα «.7.A.] We deceive our- selves, are mistaken. Meyer refers ψευδόμεθα to εἴπωμεν, and οὐ ποιοῦμιεν τὴν ἀλήθειαν to ἐν TE σκότει περιπατεῖν. οὐ ποιοῦμεν τὴν ἀλήθειαν is not merely a negative repetition of ψευδόμεθα, for it does not merely = μὴ ἀληθεύειν (veritas non facto ipso nostro apud nos locum habet. Bengel), but is the same as John iii. 21 ; where it is op- posed to φαῦλα πράσσειν, practising the true will of God, the true duty of man — τὴν ἀλήθειαν, the truth as revealed by God to the world, in all its perfection and fulness; but it may contain also an allusion to the want of harmony between the words and deeds of the merely professing Chris- tian. De Wette’s notion, ‘to act in accordance with the essence of Chris- tian fellowship,’ is too far-fetched for the passage, though of course this might be termed 7 ἀλήθεια. 7. ἐὰν δέ κιτιλ. ἐν τῷ φωτὶ περιπατῶμιεν Practice compared with the mere profession of ἐὰν εἴπωμεν, above. ἐν τῷ φωτί] signifies the moral state in which spiritual light is the atmo- sphere in which the soul moyes and lives, in which God’s Holy Spirit puts into our hearts holy desires and good counsels, so that our whole nature is full of light, and we see what is holy and good, and how to do ENISTOAH KA@OAIKH TPOTH. 9 ’, »» 3. Ὁ , Ν x Ὁ ’ A κοινωνίαν ἔχομεν μετ᾽ ἀλλήλων, καὶ τὸ αἷμα ᾿Ιησοῦ it; while περιπατεῖν here also refers to the practical life corresponding to such an inward state. That the phrase of walking in the light does not exclude sin of some sort may be seen from the end of the verse. It refers rather to the will to be holy, which is often not carried into actual existence owing to the weakness of human nature. τῷ φωτί, the light par excellence. ὡς αὐτός «.T-A.] defines the kind of light in which the true Christian walks, not the false lights of philo- sophy or of paganism, but that sort of spiritual elevation and en- lightenment whereby we are conformed to God. It is not a mere resemblance but actual similarity, of course in kind, not in degree, like ‘be ye perfect even as your Father which is in heaven is perfect,’ the likeness arising from the Christian being elas κοι- νωνὸς φύσεως (2 Peter i. 4). ἐστι in His eternal essence and being. This is the phrase appropriate to God in heaven, aS περιπατεῖν is to man on earth. We must assimilate our notions of holiness and our practical life to that infinite purity and holiness which are implied in the notion of God, and revealed by Christ in the God of the Gospel, above —6 Θεὸς φῶς ἐστί. two ways of explaining this: either (1) we have fellowship with one another, Christians among ourselves (Beda, Cyran. Grot. Wolf, Bengel, Semler, Liicke, Baumg. Crusius, De Wette): or (2) we and God have fellowship with one another( Aug. Beza, Socin.), Another reading is αὐτοῦ for ἀλλήλων, which of course is identical in sense with 2, and would exclude 1 altogether. Meyer urges in favour of 1 that 2 would in- κοινωνίαν κιτ.λ.] There are yolvetautology,inasmuch as walking in light, and communion with God, are identical, and that the fellowship of Christians among themselves, which is the leading notion of the passage, is not mentioned; but (a) the walking in light, and fellowship with God, are not tautological, inasmuch as the former here spoken of is the test of the latter: we not only say we have fellowship with God, as may be done by those who walk in darkness, but we really and actually have it. (8) The fellowship of Christians among themselves is not the leading notion of the passage in v. 3, but the partici- pation of common privileges, the principal of which is fellowship with God, and the privilege which is par- ticipated must be considered a higher and more important notion in the passage than the. participation in it. Moreover, though communion with God, and holiness of heart and life, are expressions for one and the same state, yet they represent it to us in different relations; one is absolute, the other relative. Moreover, holi- ness of heart and life, as it is a con- dition of the beginning of this fellow- ship (if a man love Me, he will keep my words, and... we will love him and make our abode with him. John xiv. 23), so it is the law and means of the increase of it, drawing the holy bond tighter and closer as we get) more and more of the Divine nature. 2 refers more directly to the opposed passage, ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν K.7.A., where walking in darkness is brought forward as a proof of lack of fellowship with God, as here walking in light as the test of such fellowship. It seems as if the κοινωνία in both the opposed passages must be the same—viz. fellowship 10 IOANNOT TOT ΑΠΟΣΤΟΛΟΥ͂ a“ “ ε “A 3 ἴω ».- ε Lal a) Ν , Χριστοῦ Tod υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ὃ ἁμαρτίας. with God; and it will seem strange if St. John, in giving the result of our walking in light, were to give the lower fellowship, that of Christians among themselves, and not the higher fellowship, that of Christians with God. This is the first privilege whereof a pure spiritual state within, and a holy life corresponding to it without, gives us assurance that we are, and. may be sure that we are, in fellowship with God. καὶ τὸ αἷμα κιτ.λ.}] The second privilege of which a life of holiness assures us is that the blood of Jesus Christ cleanses us from all sin —ob- serve, not faith in His blood, but His blood itself. Nothing can be a more clear or satisfactory statement of the doctrine of the sacrificial atonement by Christ than these few words. It is not Χριστός or θάνατος Χριστοῦ, but αἷμα Χριστοῦ, referring to the sacrificial character of the means whereby Christ works out our purification. τοῦ Υἱοῦ αὐτοῦ] To mark the iden- tity of the Redeemer and the Son of God, between the Son of Man and the Son of God, and the Divine Sonship of Christ, whereby He was able to redeem us; not merely the relation between God and Christ, as Father and Son, nor yet the harmony between the will of the Father and the love of the Son. καθαρίζει] The present marks the perpetual operation of the blood of Christ (indefinite present, Gr. 395. 1). The cleansing here ascribed to the blood of Christ, as operating on those who walk in the light, shows that this walking in light, i.e. the nearest approach to divine holiness attainable by man, does not exelude the existence 3 Ν ΗΝ Ψ ε ld 9 » Ἐὰν εἰπωμεν οτι ἁμαρτίαν οὐκ ἔχομεν, of sins of weakness, the stain whereof is wiped out by the justifying blood of Christ. The condition of this purification by Christ’s blood is that holiness of heart which is expressed by light. The idea of cleansing is different from that of redeeming, which would denote releasing us from the punishment of sin; and from thit of Jreeing, which would denote releasing us from the dominion of sin. This καθαρισμός carries holiness still higher, and brings us into nearer communion with God, by washing out the stains of sin. ἡμᾶς, 55.1 We who are walking in the light. ἀπὸ πάσης ἁμαρτίας] πάσης does not mean from every sin of whatever character it may be, for certain sins are incompatible with the internal principle of light, which isa condition of the purifying by Christ's blood, but it marks the total purification effected by that blood, extending to those sins in which a holy will is thwarted by human weakness. In reference, however, to a past life of sin, it is true that no sin is ex- cluded from the purifying blessing of Christ. But the apostle is not here speaking of past, but of present life. It is the privilege of those who are pure in heart that the sins of weakness which they commit are cleansed by Christ’s blood. 8. ἐαν εἴπωμεν κιτ.λ.1 We say so to ourselves. If we believe or imagine that we have not, as men, sin, how- ever perfect may be our human life, the state in which we are is first one of self-deccit, second of ignorance of the truth; i.e. we know neither the realities of human life, nor can we EMISTOAH KAOOAIKH IIPOTH. iy 6 δε A Y- 6 5 ΔΆ 5 3, 5 ε ον ἑαυτοὺς πλανῶμεν, καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν. “ a“ Ν ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστι καὶ 9 understand or apprehend the Gospel, which is the truth. For the first condition of the apprehension and possession of the Gospel is the sense of our need of Christ as a Saviour from, and atonement of, ovr sin. Christ is not a mere moral teacher, nor yet a mere Redeemer, but a Saviour from sin. ἁμαρτίαν οὐκ ἔχομεν] ἔχειν is not identical with ἡμαρτη- κέναι, but points to the inward prin- ciple of sin, which comes to us as part of our inheritance from Adam, ἁμαρτίαν while ἡμαρτηκέναι expresses rather the state of sin, the unruly lusts and tempers proceeding from that inward principle, or the acts of sin which are the outward exhibition of these. ἑαυτούς} for ἡμᾶς αὐτούς, as fre- quently in N. T. and in classical Greek (Gr. 654. 2. 0.). πλανῶμεν ] The use of the active voice with the personal pronoun marks that such persons are not only deceived, but are themselves the agents in the deceit. The middle verb might have been used to express this notion, but it would have been less emphatic than the words as they stand (Gr. 363. 4). 9. ἐὰν ὁμολογῶμιεν] There are two reasons why confessing ourselves to be sinners is necessary for the enjoyment of the benefits of the Gospel: 1. In the decree of God, it being His good pleasure that acknow- ledgment of the fault should be the condition and antecedent of forgive- ness thereof. 2. In the nature of the thing, inasmuch as it is impossible for anyone to receive Christ’s salva- tion who does not desire it, and no one cen desire it who does not feel the sin and the danger to which the sin exposes him; and the exposition, so to speak, of this feeling, i.e. con- fession before God, would be the natural mode of seeking forgiveness ; so that he who does not confess his sin does not seek forgiveness. τὰς ἁμαρτίας, not THY ἁμαρτίαν] Our acts of sin, our actual sins, not merely our sinfulness. ἡμῶν for ἡμῶν αὑτῶν (Gr. 652. obs. 5). πιστός ἐστι Kat δίκαιος] This does of course not mean that these attributes of God depend on our con- fession of our sins, though Meyer has thought it necessary to say so, but they express the certainty which we may derive from the promises of God, combined with a knowledge of His unfailing attributes, that our sins will, if we confess them, be for- given. ‘That on which our confidence rests is twofold, inasmuch as He is certain to perform that which He has promised: first, from His attri- bute of unchangeable faithfulness as due to His own Being; next, from the attribute of His justice as due to the creatures to whom He made the promise. St. John here evidently argues from the attributes of God the certainty of His acting towards us in a particular way; the same principle of argument is involved in such pas- sages as ‘Shall not the Judge ef all the earth do right ?’ Genesis xvii. 25; ‘How shall God judge the world?’ Rom. iii. 6. This principle, however, is often urged by the modern sceptics against the truth of certain plain statements of Scripture, which they would explain away either by new or forced theories of interpreta- tion or by mysticism, or allegory, or- 12 IQNANNOY TOT ΑΠΟΣΤΟΛΟΥ͂ ’ ν 5 fay! fo eN Ν ε , Ν ’ὔ δίκαιος, ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας, καὶ καθαρίσῃ ε A 5 ~ , > / IO μᾶς απὸ πασης ἀδικίας. metaphor, because the facts so stated are contrary to certain attributes which the moral reason arguing from human views of right and wrong assigns to God. It is important then to define the limits within which this principle holds good. As far as our positive knowledge of God, either from reason or revelation, enables us toassertaresemblancein kind between our finite and His infinite perfections, we may, in the absence of any surer information, argue that His actions will be in harmony with our notions of morality; but where any definite act or purpose is revealed as of God, then our knowledge of His attributes is not so complete or clear as to enable us to assert that it cannot be of God, because it is contrary to what we should think right as between man and man. Wemay becertain that the action or purpose is just or merciful, in harmony with a justice or a merey higher and more comprehensive than our own. Thus it is contrary to our notions of justice to give the same to the goodand the evil; to reward good desert and evil desert exactly alike; to give no more to him who bore the labour and heat of the day than to him who wrought but one hour; and yet all these are in har- mony with God’s perfections. ἵνα ἀφῇ] The usual N. Test. use of the final conjunctive for the infinitive of classical Greek (Gr. 803. 3); and for aorist conjunctive see ibid. The promise of God which Heis as it were pledged to perform is twofold— forgiveness of sins and sanctification. And as the Gospel is of course coin- cident with this promise, these two make up the immediate benefits of aN » ψ > εαν ELTWMMEV OTL ουχ Christ’s Passion to the true believer. This is important, inasmuch as some persons confine the benefit of the Passion to forgiveness of sins, and hold that when this is vouchsafed the whole of God’s promise has been realised. Nor is it merely cleansing from the stain of actual sin (this might have been the caseif ἁμαρτία had been used), but rather from the cor- ruption of indwelling sin: this is made more clear by observing the use of the word ἀδικία instead of ἁμαρτία. ἀδικία is not outward sin considered in its effect on our souls, but inward sin, embodying the prin- ciple of self-love, which mostly shows itself in injuring or despising others. ἀδικία and ἁμαρτία are not coincident (Meyer). All ἀδικία is ἁμαρτία (see ch. v. 17), but all ἁμαρτία is not adixia—blasphemy, for instance. ἀδι- kia rather implies the neglect of that brotherly love of which St. John speaks so strongly as being the per- fection of Christian life. This puri- fication from original sin, begun in this life, will not be completed till the next, as may be seen by the next verse. Io. ἐὰν εἴπωμεν k-T-A.] Though the believer who walks in light, i.e. under the guidance of the indwelling Spirit, will be purified from the cor- ruption of sin, yet no one can as long as he lives say that he is not in a state of sin, and in the commission of actual sin. The apostle uses the plural to show that he is speaking of Christians as a body, and includes himself. For the differenee between ἁμαρτίαν ἔχειν and ἡμαρτηκέναι see supra. The perfect marks the present state, and present acts, arising from and connected with the past. ἘΠΙΣΤΟΛῊ KAOOAIKH TPOTH. "13 e /, , A 3 ’ Se x ’ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν αὐτόν, καὶ ὃ λόγος 5. ἘΝ αν δ᾿ ᾿΄. ὦ τ Ἐκ QUTOU ουκ ἐεστιν EV μιν. TEKNIA μου, ταῦτα γράφω ὑμῖν, ἵνα μὴ ἁμάρ- IL. ψεύστην ποιοῦμεν αὐτόν] ποιοῦ- μεν, we make Him out to be. This notion, expressed as it is, implies the declaration of God that all men sin; which declaration is of course implied in the promise to forgive the sins of Christians on condition that everyone confesses himself to be a sinner, even though he is a Christian kat] expresses a further result implied in denial of sin. ὁ λόγος αὐτοῦ] The Revelation of God, the Gospel, is not really received by us, does not abide in us, as the power of truth (see verse 8) leading us into all truth. αὐτοῦ] Proceeding from Him. Gen. cause (542. 5. δι). In this short chapter we have set before us: the pre-existence of Christ ; His manifestation on earth; the cre- dibility of the Apostles in what they related; the nature of the bond of Christian unity—viz. community of faith and holiness of life; the com- munion of the Christian with God the Father and God the Son; the essen- tial and perfect holiness of God; the absolute necessity of holiness of heart and life; the twofold benefits of Christ’s Passion to such as believe and comply with this condition—viz. forgiveness and sanctification ; the fact that, in spite of our endeavours to walk in light, all sin; that a sense and confession of our sinfulness is a condition of these benefits; the cer- tainty of our partaking of them, if we confess our sinfulness, both original and actual; the fact that God has revealed the sinfulness of all men. I, τεκνία μου] This appellation of affectionate admonition is used by Christ Himself to His disciples (Mark x. 24, τέκνα; John xiii. 33), and by St. Paul(Gal. iv. 19). St. John may use it here simply as a term of affec- tion, or as their spiritual father or teacher, ταῦτα γράφω ὑμῖν x.7.A.] Either (1) to what follows (Bengel) ; or (2) the whole Epistle (Grotius); or (3) to what has just been said. The fact of sin being a necessary at- tendant on even a Christian’s life, and that sin is atoned for by the blood of Christ. This is not to be a motive or excuse for sinning. The whole Gospel scheme, the sin- fulness and sin of man, the death of Christ for sin, should impress us with deep horror of sin, and rouse us to earnestness in accepting the privi- leges of Christ’s death. The practical secret of Gospel life is not the being contented to sin, but the walking in light. Again, ταῦτα γράφω ὑμῖν «7.0, because there is no surer snare of sin than that spiritual pride which fancies that it has no sin. καὶ ἐάν «.7.A.] καί is merely con nexiye, introducing a new thought which flows naturally from the con- text, ‘sin is forbidden to the Chris- tian, and yet, when he does sin, there is a means of escape provided.’ The certainty of sinning and the remedy for it expressed in the sharp juxta- position in which it occurs in life. There are three characters in relation to which we may view the doctrine here laid down: (1) He who falls into lesser sins through frailty, in spite of watching, contrary to his active will. (2) He who falls into grosser sins from want of watching, contrary 14 . JQANNOT ΤΟΥ AILOXTOAOT - , τητε" καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς 2 τὸν πατέρα, ᾿Ιησοῦν Χριστὸν δίκαιον" καὶ αὐτὸς ‘to his passive will. (3) The man who sins habitually with consent of his will. Of these Christ is the Advocate: (1) On the active energies of his will in repentance. (2) On his awakening into repentance. (3) On his will being converted. ἐάν] It is perfectly true that ἐάν may grammatically denote the almost eertainty of a man’s sinning, but ἐάν so completely supphes the place of the optative in the N. T. that no argument ean fairly be grounded upon it. It is a true doctrine, but the form of the sentence does not necessarily express it. It may fairly suggest it to the reader as a reflexion ; but it cannot be said to support the doctrine. παράκλητον ἔχομεν] ἔχομεν marks that the apostle includes himself under the indefinite clause ἐάν τις ἁμαρτῇ. Παράκλητον] This word is used for Comforter of the Holy Spirit (John Xiv. 16: ἄλλον παράκλητον δώσει ὑμῖν), where by implication it is also applied to Christ Himself, and so the cognate terms παράκλησις, παρακαλῶν are applied to the Father (2 Cor. i. 3,4: Θεὸς πάσης παρακλήσεως 6 παρακαλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει). Here, however, it is evidently used in its juridical sense of advocate, he who sets forth and pleads another’s cause. So Dem. 341. 10: τῶν παρα- κλη τῶν δεήσεις. Gregory Naz. (Orat. 4. de Theol.) takes it as adviser, coun- sellor, but the words πρὸς τὸν πατέρα show that the office of Christ has reference not only to us but also to the Father, between whom and us He stands as pleading for us, and that He is the Propitiation for our sins. This is confirmed by other passages of Scripture (Rom. viil. 34 ; Heb. vii. 25; ix. 24); and hence there is no reason why we should not adopt the prima facie meaning of the word, and the bearing of the context. Our Saviour is our Advocate: (1) As pleading before the Father that our sins have been atoned for by His Propitiation. (2) As presenting our prayers for pardon. (3) Interceding with the Father for us. It is not necessary, with some commentators, to conceive of Christ as if He were at His Father's feet and moving Him to merey by His supplications and prayers; nor yet (with Baumgarten, Crusius) to think of His Intercession as something not now done by Him in heayen, but simply as the result of His Atonement, whereby the Father is moved to merey towards us; but it is the continuation and completion in heaven of this work of salvation on earth by the personal intercession of the glorified Sacrifice carried on by the sinless man Jesus standing before God as the Advocate for sinning man. It is worth while to observe how the Romanist commentator Estius, acute as he generally is, can find no better answer to the objection which this passage furnishes against the Papal doctrine of the Mediation of Saints than a simple assertion that such is the case, unsupported by either text or argument. That a commentator such as he is should have nothing in the way of proof or answer is no small evidence that there is none such to be found in Seripture. πρός] as above, ch. 1. 2 (and 638. iii, I. d.) τὸν πατέρα] His father, or The EMISTOAH KA®OOAIKH IIPOTH. 15 ν᾽ ε Ly 3 oe) ἡ" δ ΓΙ Δπ ταὶ 9 NA ἱλασμὸς εστι πέρυ των αμαρτιων ἡμῶν" ov πέρυ των Father par excellence, the first Person in the Trinity, the Father of our Advocate ; but Πατήρ when used by itself for God always has_ the article. δίκαιον] Not merely kind, gentle (Grotius), not yet faithful and true (Socinus), nor yet acting justly and rightly as an advocate, not pleading the cause of those who do not deserve it, for it is the cause of undeserving sinners He pleads. Nor yet = (Wolf), but without sin (Corn. a Lap. Luther, Calv.), the sacrifice without spot, that being the δικαιῶν characteristic which admits of His intercession for us (Heb. vii. 26, 27). 2. καὶ αὐτός κιτιλ. καί, emphatic conj. ἐστί, not ἦν, is not merely was (Estius). Heb, vii. 24: ἀπαρά- Baroy ἔχει τὴν ἱερωσύνην. ἵλασμός7}ὔ Only used here and in ch. iv. 10; also with περὶ τῶν ἁμαρτιῶν, The abstract notion is applied to Christ as ὁδός, (wh, &c.; and, more- over, the act being applied to the agent denotes the great truth that Christ was not only the Priest but the Sacrifice. This is one of the words which Neologians are obliged to deprive of its proper and ancient meaning, and to reduce to the proportions of their meagre faith. Their one rule of interpretation is, whatever any such expression or passage may have been taken to mean in ancient ages of the Church, it must now receive the new light thrown upon it by the spirit of the age; so that one of the great wants of their system is a new lexicon in which such words may be set forth according to their new interpretation. It is no small argu- ment against such a system that the old lexicons and authorities will not serve its turn, and it seems to be a more probable way of arriving at the meaning which the Holy Spirit meant such words to convey if we adopt a less shifting and more reasonable rule than this. It may, I think, be fairly laid down— That we must ascertain of what meanings the word is capable, from its etymology, or common use, or natural or religious idioms. If there is but one meaning, then this must be taken in spite of all endeavours to assign to it some new one; but if, as is generally the case, there are more meanings than one, some one of these must be selected, and on the following considerations :— a, Negatively—Whether any of these meanings are excluded— 1. By etymological or grammatical grounds. 2. By context. 3. By other passages of Scripture. 4. By ancient authority. B. Positively —-We must test each of the remaining meanings, and find out which of them is suggested by and most harmonises with— 1. The context. 2. Other passages of Scripture. 3. The Primitive Church. We must observe that in the point of religious idiom the usage of the LXX must have very great weight, though it is not absolutely decisive. And in testing a passage negatively by other passages of Scripture, it will not be 16 INANNOT TOT AIIOSTOAOT necessarily excluded by a passage which sets forth the contrary doctrine, for both may be true together, but only if it denies the doctrine of the opposing passage directly, and not merely by human implication. If these tests coincide in one meaning, then the possibility of there being some other meaning is not sufficient to reject or even to throw doubt on the one so supported. In accordance with these rules, we cannot be justified in giving to ἱλασμός a meaning which it is etymologically and idiomatically incapable of having, nor if such meaning be unsuited to the context, nor if it assigned to Christ an attribute or office unrecognised in Scripture, nor if it introduced a notion unheard of before, merely because such meaning would support an article of the Creed; and those points must be proved separately and together by those who wish to have any sound ground for rejecting it: and, on the contrary, it is unreasonable to doubt or reject a meaning which may rightly be given to the word, which is in harmony with Scripture teaching, and with the context, and with catholic belief, especially if the only reason against it is that it recog- nises and upholds definite teaching which the spirit of the age chooses to dislike. In the present case then, what is the proper meaning of fAacuds in the Greek language? It is but little used in classical Greek, though it existed in the earliest ages of the written language. Orph. Arg. 551, Lips. 1764— αὐτίκ᾽ ἔπειτα ‘Pens eos εἰσαναβάντες Ἱλασμοῖς ἱεροῖς γαίης ἀρέσασθε θύγατρα, where it is some sort of offering to appease the wrath of Rhea. v. 533: Ῥείη γὰρ κοτέεσκε δεδουπότος εἵνεκα λαοῦ. What these ἱλασμοί were we find in v. 612: ταυροθύτους λοιβὰς ἤδ᾽ ἱερὰ καλὰ ῥέξαν ἀριστῆες. So that the word, taking all these passages together, signifies the offering of blood to appease the wrath of a divine being. So again in Plut. Sol. xii.: ἱλασμοῖς τισὶ καὶ καθαρμοῖς καὶ ἱδρύσεσι κατορ- γιάσας καὶ καθοσιώσας τὴν πόλιν. Here, again, while καθαρμοῖς signifies merely purifying rites, and ἱδρύσεσι supplications, processions, and the like, it is certain that ἱλασμοῖς signifies some means of appeasing the wrath of heaven different from these, and probably a sacrifice of some animal. In the LXX, to which we must look for the idiomatic test of the Greek of the N. T., the word occurs six times, in four of which it signifies an offering for sin, and twice the mercy and forgiveness of the person appeased, which is also given by Suidas. Now of these two idiomatic senses the latter is excluded by the context. Anyone who reads the passage will see that it would make nonsense of it to say that Christ was a certain temper or disposition, mercy or forgiveness, shown by God towards man. The same result follows from the cognate words ἱλάσκεσθαι or ἐξιλάσκεσθαι, which in classical Greek are to appease or propitiate, in the case of God by some religious act or offering (as early as Homer), or else simply to gain the favour of God or man; while ἵλημι * is used for the neuter notion of being * In Mr. Jelf’s MS. there is a pencilled mark of interrogation (?) opposite to this line. This may, perhaps, refer to such grounds of doubt as are mentioned by Liddell and Scott, Greek Lex. sub voce ἵλημι. EIMZTOAH KAOOAIKH ΠΡΩΤΠ. 17 ε , δὲ , Dike \ \ EN las , NHETEP OV € POVOV, AAAQ και πέρι OAOV του κοσμου. propitious or reconciled, and ἐξιλάσκομαι and ἐξιλάομαι have the active sense of appeasing. In the LXX the proposition περὶ, with ἐξιλάσκεσθαι, introduces the subject matter of the propitiation; the passive forms are to be cleansed or released from sin, or be appeased or rendered propitious. The result of this is that ἱλασμός must be taken as the substantive of its simple and compound verbs, as an act whereby the Divine wrath is propitiated and sin wiped out. This sense is in harmony with the context, which is speaking of our Saviour as the means whereby the results and guilt of sin to man are got rid of. And it is in harmony with the teaching of the Church. The nature of this ἱλασμός, whether by blood or by simple prayers, or by some other act, must be determined by Scripture, it being borne in mind that the usage of the word and its cognates in the LXX must be in reference to the Jewish mode of propitiation, which was by the sacrifice of blood; hence it would not be sufficient merely to offer the animal before the Lord, but it must be put to death. The question is settled sufficiently to satisfy all reasonable men by such a passage as ‘without shedding of blood there is no remission’ (Heb. ix. 22), wherein it is distinctly stated that the notion of a propitiation for sin implies the shedding of the blood of that which is offered where it is possible; and if Christ is the propitiation, then it must be by the shedding of His blood, which we know actually took place. From these considerations it is clear that the only sense which can be reasonably given to ἱλασμός, as applied to Christ, is that our Saviour did, by a proper act of propitiation, avert from us the guilt and consequences of sin by appeasing the wrath of God. περί. The preposition denotes the subject matter of the fAacuds. Thus ἱλασμὸς περὶ ψυχῶν is a propitiation for souls; ἁμαρτιῶν for sins. ov περὶ τῶν ἡμετέρων K.T.A.] ἅμαρ- τιῶν is to be supplied after ἡμετέρων, and before ὅλου τοῦ κόσμου (Gr. 893. b.). The doctrine of the satisfaction of Christ being for the sins of the whole world is implied in such expressions as σωτὴρ τοῦ κόσμου, ch. iv. 14, and John iv. 42. This may be explained as applying to the intention of Christ, so potentially it extended to the whole world, though actually available only to the called. Or it may be taken in a temporal sense to imply the world till the end of time (Gicumen.); but it seems clear that the sacrifice of Christ, though peculiarly and com- pletely available only for those who were called, does in some particulars benefit the whole world and release it from the evil in which the whole creation was travailing. 1. Mankind was, before Christ, in a state of enmity towards God. ‘Even while we were yet sinners Christ died for us.’ They were ipso facto excluded from the spiritual mercies of God, being sold under sin, and dead in trespasses and sins. By the sacrifice of Christ the penalty of Adam’s sin, which affected the whole world, was paid, so that mankind was placed in a new relation to God, capable of becoming His, and enjoying His spiritual mercies. emancipated by the The race was price paid; 18 IQNANNOT TOT AIIOZTOAOT K A 5 id 7. ν 3 ’ὔ 3 / 48 J 3 at εν TOUT®@ γινώσκομεν OTL εγνωκοαμεν αυτον, εαν Adam’s sin, as it involved the whole of mankind as a race in the sins and penalties of rebellion, so the sacri- fice of Christ released them there- from. The ‘jus civitatis’ was restored to them as a whole, but the peculiar and personal benefits of Christ’s atonement, whereby the individual soul is saved, is available to those who lay hold of it. A whole race may be enfranchised and made capa- ble of civil or political privileges, but the full enjoyment of those privileges, the attainment of the position thus opened to them, is the result of indi- vidual will and action. Therefore Christ died for the whole world, inasmuch as He released it frdém cer- tain disabilities under which it lay as a whole race. 2. He died for the whole world, as procuring for all privileges which before were confined to some: ὦ. A distinct revelation of God—more distinct than is given in the book of nature. ὦ. The capability of ap- proaching Him, of being saved, which previously to the sacrifice of Christ was confined to the chosen people. 6. The Holy Spirit, which previously was confined to a few individuals among the Jews, was now poured out on all flesh (Jelf’s Bampton Lectures, sec. iv. page 103; Jeremy Taylor, vi. 407, Heber’s edit. London, 1839). The contrast between ἡμετέρων and ὅλου τοῦ κόσμου is not that between the Jew and Gentile, but between the Christian and non-Christian, though the Christian is included in the ὅλος κόσμος, so as to prevent the former from spiritual pride. Augustin and Beda make κόσμος = ‘ecclesia elec- torum per totum mundum dispersa,’ but κόσμος and ecclesia are not iden- tical but opposed notions in St, John. 3. He now returns to the thread which was broken off at verse 7, to explain more at length what it is to walk in the light and to have com- munion with Christ. ἐν τόυτῳ], sc. ἐὰν τὰς ἐντολάς K.T.A. for this use οὗ τοῦτο (Gr. 657. 2. 0. obs. ). γινώσκομιεν] The assurance of being Christians, assured knowledge. éyvékapev] may be said to be equi- valent to κοινωνίαν ἔχομεν, but as κοινωνία consists in faith, and faith is a particular exercise of the intellectual power, knowing God expresses this κοινωνία in its highest and best and most essential phase; it does not ex- clude any notion which follows on, or is implied in, this intellectual state of faith, whether it be love (Lange) or union with Him. But these are only incomplete expressions of the state of γνῶσις τοῦ Θεοῦ (ἐγνώκαμεν αὐτόν) The test and assurance of this state is not the witness of itself, but the spirituality of life, which is its neces- sary and unfailing result. αὐτόν] is by some taken as referring to Christ, this being the nearest sub- ject, but as this verse is joined in the order of thought to the 7th verse of chap. i., in which Θεός is the subject, it is better to refer it to Θεός here. The perfect ἔγνωκα is of course what is called a present pft.; but it is worth observing that whenever the state of those to whom or of whom he is writing as being in a state of grace is spoken of, the pft. is used, marking not merely a past state, but a past state continuing in present time. It seems as if this was the key to several passages which we shall come to in due course. τηρῶμιεν]Ἵ refers as well to the in- ward as to the outward observance. ΕΠΙΣΤΟΛῊ KA@OAIKH IIPOTH. 19 Ν 5 A 3 wn A τὰς ἐντολὰς αὐτοῦ τηρῶμεν. ὁ λέγων, ‘"Eyvaka 4 3 , > Ν X > Ν 5 lal Ν fon! , αὐτόν, Kal Tas ἐντολὰς αὐτοῦ μὴ τηρῶν, ψεύστης -ἰ ’ Ν 3 , ε > , > » ἃ 7K ἐστί, Kal ἐν τούτῳ ἡ ἀλήθεια οὐκ ἔστιν" ὃς δ᾽ ἂν 5 “~ > La} Ν Ἂν 3 A 5 ’, ε 5 ’, τηρῇ αὐτοῦ τὸν λόγον, ἀληθῶς ἐν τούτῳ ἡ ἀγάπη » ’ τοῦ Θεοῦ τετελείωται. 5 ΄ , Ψ > εν τούτῳ γινώσκομεν OTL εν 5 A > ε λέ 3 > ῶ ΄ Ob (λ θὰ 6 αὐτῷ ἐσμεν. ὁ λέγων ἐν αὐτῷ μένειν, ὀφείλει, καθὼς ~ NX Ν 4 lal ἐκεῖνος περιεπάτησε, καὶ αὐτὸς οὕτως περιπατεῖν. 4. ὃ λέγων] The confidence of men professing and talking faith is contrasted with the assurance of active faith. It is possible to believe in and to assert that we are truly Christ’s, but the test of our assertion being true is the keeping His command- ments. We may observe that this is the second time that this doctrine has been laid down in this Epistle. See I. 6. 5. ὃς δ᾽ ἂν τηρῇ x.7.A.] The anti- thesis of 5¢éis μὴ τηρῶν. τὸν λόγον = τὰς ἐντολάς: The dif- ference between them is that λόγος represents merely the declared will of God, while ἐντολή has the additional notion of man’s obligation to obey. ἀληθῶς] in contrast to the false pretension to love God which does not care to keep His word. ἐν τούτῳ] in his inner man. ἡἣ ἀγαπὴ τοῦ Θεοῦ] Genitive of ob-. ject (Gr. 542. 5. ii. ὁ. I.); the genitive might be either the love of God to us, as whence it proceeds, cap. iv. 9 (Bengel, &c.), or the love demanded by God, as the cause; but the context shows that it isidentical with knowing Him or abiding in Him, which refers to our own spiritual feelings and state. τετελείωται] does not mean és per- Sect and real love, as opposed to the false loye (Beza), but ts brought to perfection, as cap. iv. 12, 17,18. The objection that such perfection is im- possible for man is met by the fact that it is equally impossible to keep God's word wholly and entirely; but in whatsoever degree the latter is possible so is the former, and if the former were attained unto so would the latter be. And, of course, perfec- tion, like good, is an absolute term, which ean be properly applied to one only; but as approaches towards good are called good in a relative sense, so approaches to perfection are similarly termed perfection. ἐν τούτῳ] sc, keeping God's word. ἐν] instrumental (Gr. 622. 3. a.). ἐν αὐτῷ] marks the close union with God through Christ (al. with Christ), which is the essence of the Christian state and life. It comprises in itself our knowing Him, the perfection of our love for Him, and our obedience ; but it is something more than any or all of these—our dwelling in God by God dwelling in us. John xiy. 23. God Himself is the person spoken of as the object of our obedience, our love, our knowledge; and therefore it is better to take ἐν αὐτῷ here as referring to our indwelling in God, Col. 111. 3. 6. ὃ λέγων] he who claims the name of Christian, and professes to be one with God. ἐν αὐτῷ] God. μένειν is the climax. Knowledge of Him, being in Him, abiding in Him. ἐκεῖνος] emphatic (Gr. 655. 8), Christ. c 2 20 IQNANNOYT TOT ΑΠΟΣΤΟΛΟΥ͂ 7 ἀδελφοί, οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλ᾽ ἐν- \ ’, ἃ ” a 19 5 la ε 3 ᾿ ε τολὴν παλαιάν, ἣν εἰχετε aT ἀρχῆς’ ἢ ἐντολὴ ἢ 8 παλαιά ἐστιν ὁ λόγος ὃν ἠκούσατε ἀπ᾽ ἀρχῆς. ω] περιεπάτη σεν marks that the daily walk in life must be like Christ’s life. It is not merely a matter of feeling, but of daily practice. The mysticism of St. John sets before us not mere warmth of feeling or enthu- siasm, but exalted feelings with earnest practice. ottws] retrospective use of the pro- noun (Gr. 658. 1). 7. ἀδελφοί] This does not neces- sarily mark a breaking off in the chain of thought, but simply affec- tionately (whether ἀγαπητοί or ἀδελ- got) calls attention to a new and important link thereof. That which follows merely continues and evolves that which precedes. ἐντολήν] se. that which he has been speaking of —the walking in light as the reasonable law of man, and the command of God to him. Others (and these the greater number) take it of the commandment of love, but it seems as if he afterwards distinguishes this as a καινὴ ἐντολή (see below), and yet not καινή viewed as the per- fection of the law. In Levit. xix. 18 it is a simple command. ° It is remarkable how earnestly he insists on the fact that the Christian law of life is in its essence and prin- ciple nothing new. Walking in the light, obedience to God, conformity to His perfection, is still the princi- ple. But new light is thrown on the principle—new details are brought out by the Revelation of Christ. ἣν εἴχετε ἀπ᾽ ἀρχῆς] ἀπ᾽ ἀρχῆς, either from their acceptance of Chris- tianity (most interpreters, and see vv. 24, lil. 11, 2 Epist. 5), or from the beginning of the existence of the , Ta- human race, or at least from the time when God’s will presented itself to them as the law of life, from that time walking according to that will was the rule for pious life. This was the λόγος ὃν ἠκούσατε ἀπ’ ἀρχῆς. The passages quoted would seem to decide in favour of the second sense, but it may be joined with the law of love in reference to this passage. It was not καινῇ, inasmuch as it was in- volved in the old law (see below). ἀπ’ ἀρχῆς need not be taken every- where in the same sense, and the con- text here (verse 8) seems to mark that the period assigned to the παλαιὰ ἐντολή in the writer’s mind was an- terior to Christ’s bringing the true light to the earth. 8. πάλιν] (contrarietatem declarat et elevationem, hic contrarietatis est declaratio. Erasm.) Again looking at it in a new and hitherto unknown light. The law of God, which men have known from the beginning, the obligation to obey God and to imitate Hin, is identical with that new com- mandment which Christ has brought to light—viz. as specified in verse 9, the love of our neighbour. This is the fulfilling of the law of obligation and obedience. The ἐντολή here spoken of can hardly have been in the apostle’s mind exactly identical with that in v. 7; that was παλαιά, this is καινῇ. The interpretations given of καινή (as applied to the law of love, if the law of love is supposed to be that spoken of as παλαιά in γ. 7) are not satisfactory: 1. Calvin, never grow- ing old. But this is true of all God’s moral iaw. 2. New at this time: ENIZTOAH KA®OAIKH ITPOTH. 21 λ 9 λὴ Ἁ (φ ἘΠ ΠΝ ὩΣ; ἐλ θὲ > ιν ἐντολὴν καινὴν γράφω ὑμῖν, 6 ἐστιν ἀληθὲς ἐν A yg 4 A αὐτῷ Kal ἐν ὑμῖν: OTL ἡ σκοτία παράγεται, καὶ TO new as newly recommended and en- joined. 3. New in the present ἐσχάτη dpa, peculiar to Christianity; but this is awkward if the ἐντολή in verse 7 be referred to loving each other. The difficulties arising from the use of παλαιά and καινή for the same ἐντολή, and the unsatisfactory ex- planation of them may lead us to suspect that the interpretation whence the difficulties arise is not the true one, and that the apostle takes into his view a longer space of time than the 100 years since Christ’s birth; so that the ἐντολή which is παλαιά is the obligation to walk with God if we would know God, &c.; that which is καινή is a new application and develop- ment thereof, brought to light by Christ. It will be seen that the pub- lication of this new ἐντολή is justified by the darkness having passed away and the light shining, which, of course, refers to Christ’s revelation. ὅ ἐστιν ἀληθές K.T.A.] Of the inter- pretations : 1. That it refers to the following sentence, ὅτι «.7.A., ‘it is true that the darkness, §c., destroys the force of 8 unless it be taken un- grammatically for ἥν. 2. 8 ἐστιν ἀληθές = every true Christian is in Him, and shall be united to you. 8. Dividing the words into two clauses, and supplying ἐστίν as the verb of the second. That which is true in Him (is) true in you, but neither of these dovetail with the context. 4. Referring 8 directly to ἐντολή, that which is thus embodied in the new command was set forth in Christ and practised by you, making ὅτι κιτ.λ. the result and confirmation of this latter, ‘hate and darkness are over- come by love and light;’ but this seems far-fetched, and scarcely suits its place in the context. It seems clear that it must mean the truth of that which St. John was writing—St. John’s statement, that it was a new command, and yet im- plied in and evolved from the old. Secondly, that it must be something the truth of which is confirmed and illustrated by the passing away of darkness and the coming on of light. Now this is the command to love one another, the knowledge of which is a result of the light brought by Christ, and the certainty of which is con- firmed and verified by the considera- tion of the old state of things. The veil which concealed it from men’s eyes haying passed, and a new state of light having come upon earth through Christ, St. John means to say that his statement of this new law is true. The next point is the meaning of ev αὐτῷ and ἐν ὑμῖν. The natural force of ἐν would be with respect to, in reference to, in the case of, and its repetition before ὑμῖν seems to mark that it is true in distinct and different, though similar, relations to both the parties named. It is not, and it is, true in both together, but in each separately and distinctly. It is true abstractedly as a part of God’s will, in reference to God ἐν αὐτῷ as it always was, and also in reference to you as a part of your known duty, revealed to you by God, in these latter days when the former darkness has passed away and the new light shineth. Formerly it was thought allowable to hate some; the law of perfect love was then equally true 22 IQANNOT TOT ΑΠΟΣΤΟΛΟΥ͂ ν A Nee Ν x , 9 φῶς τὸ ἀληθινὸν ἤδη φαίνει. ὁ λέγων ἐν τῷ φωτὶ > QA Ν > Ν 3 La) lanl 3 al 4 εἶναι, καὶ τὸν ἀδελφὸν αὐτοῦ μισῶν, ἐν τῇ σκοτίᾳ 5 Ἂν ν » ε 3 A \ 3 ΩΝ 5 la > “a 10 ἐστὶν ἕως ἄρτι. ὃ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ, ἐν TO ἐν Θεῷ; it is now also true ἐν ὑμῖν ὅτι ἣ σκοτία κα.λ. ἣ σκοτία. The state of darkness with regard to God’s nature and will in which the heathen world was before the coming of Christ. φῶς ἀληθινόν, the real light, i.e. the revelation brought by Christ. Zrwe, in contrast to former religion and philosophy, which were or professed to be lights, but were not true and real ones. ἤδη, since Christ’s coming. 9. ὃ λέγων κιτιλ.] This is the result of the καινὴ ἐντολῇ, which isa fresh development and application of the παλαιά; brotherly love is an essential point of duty, of which hatred is a negation. that he is walking according to God’s will, that he has embraced Christian duty. which existed before Christ’s coming; or simply wickedness, as being igno- rance of God, and darkness being typical of 601} as light is of holiness. τὸν ἀδελφόν] Hither every man (omnes in Adamo fratres sumus)= ὃ πλησίον, ον ὃ ἕτερος (as in Matt. y. 22), or fellow Christian. ‘This is most in harmony with the use of the word in this Epistle. In chap, 111. 13, etc. of ἀδελφοί evidently means Christians (ef. John xxi. 23), though it is hardly fair to argue from οἱ ἀδελφοί to 6 ἀδελφός, as in the plural the article marks a definite body, i.e. Christians; but in chap. iii. 14 τὸν ἀδελφόν is evidently used in the singular in the same sense as τοὺς ἀδελφούς in the plural. And in chap. vy. I compared with iy. 21 ἀδελφός = ὃ γεγεννημένος ἐκ Θεοῦ, and St. John seems moreover to be speaking of ΕἸ ΄ ζ ἐν τῷ PwTt, ἐν τῇ σκοτίᾳ, the darkness the relations of Christians between themselves. So ἀδελφός is also used in N. T. for relations (John vii. 3; Acts 1. 14), and for friends (Matt. v. 47; John xx. 17); but neither of these suit the context. ἕως ἄρτι (Gr. 839. 3.c.and 644), ‘up to this time.” This refers to ἤδη. The light has already shone, but he is in darkness up to this time in spite of light being around him. 10. ἐν τῷ φωτί] seems to be used to express a man’s being in a Chris- tian state under the aspect of his being in the light of God's favour, and also as walking in His law. σκοτία of course the exact contrary. μένει} marks the abiding character of the state; is not merely a gleam of light, but lasting. σκάνδαλον] is here as elsewhere in N. T. anything which leads a person einto sin, and thus causes him to fall. The notion that σκάνδαλον must mean some occasion of falling in the outer world has produced a variety of in- terpretations to the words ἐν αὐτῷ. Some make ἐν otiose (Grotius); others give it the unusual sense of for him (De Wette, Baumg.-Crusius, Neand. etc.) ; Liicke says that ἐν αὐτῷ must mean the outer world, without making any remark of this use of ἐν being exactly the contrary of its proper and usual force. That this is incorrect is clear from the notion of the eye offending (Matt. v. 29, and xviil. 9). Movers and Huther come nearer to it: ‘In his mind there is no stumbling- block’ (Movers). ‘The Christian is so completely possessed by the hight that there is in him no undiscovered σκάνδαλον᾽ (Huther). Others take ENISTOAH KAOOAIKH ITPOTH. 23 : ΕῚ an » Ἑ Ν φωτὶ μένει, καὶ σκάνδαλον ἐν αὐτῷ οὐκ ἔστιν. ὁ δὲ II wn Ν 5 Ν 5 ΄“ 39 lal , - ᾽᾿ὔ μισῶν τὸν ἀδελφὸν αὐτοῦ, ἐν τῇ σκοτίᾳ ἐστί, καὶ ε NY 5 wn A“ Ν > ~ ε / τῇ σκοτίᾳ περιπατεῖ, καὶ οὐκ οἶδε ποῦ ὑπάγει, σκάνδαλον as that which gives offence to others, leads others to sin; but this is foreign to the purpose of the writer. It seems to me capable of an easy solution. σκάνδαλα are either within or around. A man is exposed to temptation from his own eyil ten- dencies, uncontrolled, such as ambi- tion, love of money, which have their external objects corresponding to them, and producing or heightening them. It is true jealousy or envy are produced by the happiness or prosperity of others, but these are not the corresponding objects of these feelings in the sense in which money is the object of covetousness, or pleasure of lust. These passions are not merely called forth by their immediate causes, but must have been in active existence previously, merely resting on the external object which chanced to be suited to them. There can hardly be said to be any external temp- tations to jealousy as there are to covetousness or lust. In the man who loves his brother these internal σκάνδαλα do not exist. In the case of lust, covetousness, &c., the external temptation does exist, and is con- tinually soliciting the inner man to be moved to desire and action; but the in- ternal σκάνδαλον or tendency is so sub- dued by the spirit of love, which works no ill to his neighbour, and therefore is the fulfilling of the law, that it does not accept the temptation, and therefore he is not led to sin as he would have been had there been ἐν αὐτῷ the σκάνδαλον of covetousness or lust in active operation; so also there is no σκάνδαλον arising from inward reckless desires for gratifica- tion, for the love of our brother makes us sensible that these desires cannot be gratified without injury to our neighbour, and thus prevents our indulging or harbouring them. Ex- ternal temptations still exist for the most perfect Christian, but the in- ternal σκάνδαλον, or temptation, pro- ceeding from the tendencies to evil which not only move when solicited by outward objects, but actually un- solicited make objects and opportu- nities for themselves, is destroyed by love, in exact proportion as that love takes possession of aman. He is not betrayed by his own heart, σκάνδαλα are: (1) Outward. (2) Inward. a. Desires excited by out- : careless ward objects ἢ ofothior® B. Desires creating objects good) for themselves y. Feelings excited by con- traries of that towhich ? : desirous they tend: jealousy ἘΠ 6. Feelings excited by ὃ et others’ actions: ha-|°" tred All these feelings and desires are kept within bounds (beyond which they become σκάνδαλα and lead into sin) by the love of our neighbour. Hence love is the perfecting of the law, for it worketh no ill to his neighbour, and all sin does. Self love is the σκάνδαλον ἐν αὐτῷ. 11. ἐστί, καὶ, . . περιπατεῖ] The former denotes the state of the man, the latter his practice; he is wicked in his mind and in his actions. The hatred of one’s brother ig the worst shape of self-love. 24 IOQANNOT ΤΟΥ AIIOZTOAOT ὅτι ἡ σκοτία ἐτύφλωσε τοὺς ὀφθαλμοὺς αὐτοῦ. οὐκ οἷδε ποῦ ὑπάγει] does ποῦ know whither his life is leading him. He either must be careless of his future, or have wrong notions of the way of providing for it, or it may simply mean has no real aim in his nature of his life; it makes him con- tent to be as he is, and to live as he lives, because the eye of the soul, the conscience, is so destroyed that it no longer acts. He can no longer dis- tinguish right from wrong; hence life. ὅτι ἣ σκοτία] One of the effects of sin is to blind a man to the real the great difficulty of awakening and instructing sinners, and the great danger of sinning. 12. The Apostle, having laid down the fundamental principle of Christian life, now turns to an exhortation thereto, as the great end of his writing to them. The difficulties in this and the two following verses are obvious enough. They may be best evolved by considering — a. The general object. 8. The connection with the context before and after. y. The meaning of particular expressions. (a) The general object seems to be to call the attention of his readers emphatically to what he is writing to them. (8B) He has been setting forth the nature and principles of the Christian life, and he is about to set before them certain principles and precepts of Christian action; and this on the ground that they are Christians, called of Christ, and plaeed within the Gospel pale. agreed. (vy) The diffieulty lies in the particular expressions. The questions are : What persons are meant by the four terms by which he addresses his readers ? Whether the attributive clause introduced by ὅτι is causal or merely objective, i.e. whether the apostle is giving a reason for his writing or merely stating a faet which he wishes to impress on the minds of each? What is the connection between the clauses introduced by ὅτι and the terms to which they are attached ? It may be observed first that there are two groups: in the former each - clause is introduced by γράφω; in the latter by ἔγραψα; for there is a great preponderance of authority for ἔγραψα before ὑμῖν παιδία in the first clause of the second group. And it is further to be observed that the word πατέρες is not to be taken in its literal parental sense, but as equivalent to πρεσβύτεροι or γέροντες. The chief interpretations of these terms are: a, That the children, the young men, and the aged men are addressed separately. 8. That the neophytes, the mature, and the perfect Christians are addressed under the figures of the ages of life. y. That under τεκνία and παιδία all Christians are addressed, being after- wards divided into the young and the old. δ. That the same persons are addressed under different aspects of spiritual life. So far all commentators are ἘΠΙΣΤΟΛΗ KA@OOAIKH IIPOTH. 25 , δ UA A ee TPA’ GD vp, τεκνία, ὅτι ἀφέωνται ὑμῖν αἱ ἁμαρ- 12 ’, Ν Ny, 3 lal , (oe , Ψ TLOL διὰ TO OVOKLA QAUTOV. γράφω υμιν, TIATEPES, OTL 13 ἐγνώκατε TOV AT ἀρχῆς. γράφω ὑμῖν, νεανίσκοι; OTL Against the three first it may be said, and I think conclusively, that the attributes assigned to each are not exclusively confined to the several ages of life or stages of spiritual perfection, but that each of them is true of all Christians to whom the apostle is writing, and especially that the quality attributed here to the νεανίσκοι, victory over evil, is in chap. iv. 4 attributed to texvia, and in y. 20 of this chapter knowledge is ascribed to παιδία ; and against the first especially that the order of age is not observed, children, old men, young men; not children, young, old, or vice versdé; and against the third that it does not seem probable that the first term, properly denoting a particular age in each group, should be used in a general sense, while the other terms are used in a particular sense to denote the age they respectively signify. It seems to me that the terms denote, each of them, all Christians in the particular phase of spiritual life which is spoken of metaphorically as the virtue belonging to the several ages of life. Christian life presented itself to the apostle’s mind under the image of the three stages of life: inno- cence belonging to childhood, strength to manhood, wisdom to old age; and these blessings belong to all Christians alike in the proportion in which they are Christians ; and the possession of them supplies the strongest motive to the Christian perfection and obedience which St. John has been impressing, and is going to impress still further on them, The difficulty now lies in the change from texvia to παιδία and the ἘΠῚ tion of the exhortation to each, with a change in the causal clause in the first of the series, while it is identical, or nearly so, in the second and third. It would seem that the causal clause in each must express some fact or phrase of Christian existence suitable to the term to which it is joined. Thus forgiveness of sins, knowledge of God the Father, must express facts in the spiritual life of Christians viewed as τεκνία or παιδία; knowledge of Christ some facts in the life of Christians viewed as old men; and strength and victory some fact in the life of Christians viewed as νεανίσκοι. It is clear, too, that something implied in the word παιδία made the apostle to assign to it an attribute differing from that opposed to τεκνία. 12. Ὑράφω ὑμῖν, texvla K.7.A.] Because your sins are forgiven you, in your new birth wherein you were made τεκνία Θεοῦ. Forgiveness of sins by the application of the all- purifying sacrifice of Christ was com- municated to you, so that you were innocent of all sin as new-born babes are of actual sin. The notion of forgiveness of sins was connected with the Baptism, so in Acts ii. 38. The words of the apostle then are addressed to Christians as partakers of the new birth with implied forgive- ness of sins. 13. γράφω ὕμιν, πατέρες K.T.A, | He addresses Christians as old men arrived at an age of wisdom and experience, because by virtue of their Christian γνώσις they know Christ, to know whom is the only real know- ledge, as in that knowledge is implied the knowledge of God, and the my- steries and counsels of eternal life. τὸν ἀπ᾽ ἀρχῆς] cannot be Christ merely the Author of Christianity 26 IQANNOT TOT ΑΠΟΣΤΟΛΟΥ͂ , νενικήκατε TOV πονηρόν. » ean "4 ν ἔγραψα ὑμῖν, παιδία, ὅτι 5 ’ Ν. »,᾿; «4 (fe / Ψ 14 ἐγνώκατε τὸν πατέρα. ἔγραψα ὕμιν, πατέρες, ore (Socinus, Semler), nor yet merely God, the ‘senex dierum’ (Dan. vii. 9), but it is the term used by St. John to express the pre-existent, everlasting Christ. Nor can we suppose ἐγνώκατε to express the personal knowledge of Christ which the old man of St. John’s day might be supposed to possess, but that spiritual knowledge of Christ which is part of the essence of vital Christianity. Nor can this know- ledge arise from or consist in that experience in spiritual matters, a deeper insight into the mysteries of Christ, which might be supposed to arise from length of days, but that knowledge of Him through faith which is the privilege of all ages to whom He is revealed, whether they are babes or old men. γράφω ὑμῖν, νεανίσκοι] Christians are spoken of as young men in the prime of their strength, because through Him who is in them they have overcome the world. ‘This is the victory that overcometh the world, even our faith’ (chap. v. 4); so that unless we are prepared to restrict faith to those in the prime of life, we must not suppose νεανίσκοι to be the actually young men, but to be merely applied in a figure to Christians gene- rally as expressing the privilege of strength and victory by the power of faith. ἔγραψα ὑμῖν, π᾿αιδία We now come to the real difficulty, the repetition of the addresses to the three classes, with a change from texvla to παιδία, and from the attribute of forgiveness of sin to that of knowledge of the Father. It seems unlikely from the change of the attribute that exactly the same notion is intended by παιδία as was conveyed by texvia, and yet the difference between the two cannot be very great. Now if we compare παιδία with τεκνία we shall be inclined to think it possible that the former rather denotes an actual though spi- ritual birth which takes place in Baptism whereby, as born again in and with Christ, the Christian receives a new nature and isa child of God as born of the Spirit who is God. The dif- ference between the notions conveyed by τεκνία and παιδία may be illus- trated by the passage in the Collect for Christmas Day, ‘Being regenerate, and made Thy children by adoption and grace.’ In παιδία the notion is rather that of relationship, whereby in Baptism a Christian becomes the adopted child of God, and becomes partaker of that spiritual communion with Him which is spoken of else- where under the term of knowing God (chap. ii. 4); so that the ground whereon the apostle now represents himself as addressing his readers is that they are the children of God by adoption and grace, and therefore in spiritual communion with God; and the word παιδία, which expresses under a metaphor this Christian state, suggests to him the repetition of the two corresponding ages as figures of other Christian privileges and per- fections, as motives for the striving after the practical holiness which he is recommending to his readers. 14. ἔγραψα ὑμῖν, πατέρες] The attribute here assigned to Christians as wise men is expressed in identically the same words, as if the knowledge of Christ were in itself a sufficient and an exhaustive expression for Christian wisdom. ΕΠΙΣΤΟΛῊ KASOAIKH IIPOTH. 27 3 ’ Ν 5 4... A ¥ € wer , ἐγνώκατε TOV ἀπ᾿ ἀρχῆς. Εγραψα vw, νεανίσκοι, [7 3 , 5 Ν ε ’ὔ A“ la} 3 Cae OTL to yupou €OTE, Καὶ O λόγος του Θεου ἐν υμιν \ , \ μένει, καὶ νενικήκατε TOV πονηρόν. ἔγραψα ὑμῖν, νεανίσκου κιτ.λ.] The attribute of Christian victory is here set forth more completely by re- ferring it to Christian strength, and this again to the indwelling presence of the Word of God. The word abides ; if it does not abide Christian strength fails, and Christian victory is ex- changed for defeat. ἔγραψα͵ The only point now to be settled is the force of ἔγραψα as op- posed to γράφω. It may be either for mere variety of speech. For we are not to think that the sacred writers were incapable, or despisers of elegancy or novelty in their style. Or it may mean, what I have written as well as what I am now writing. Or ἔγραψα may be simply the aoristic force of ‘I write’ without reference to any particular time. It may be considered as laying emphasis on the act without reference (like γράφω) to any particular time. ὅτι loxvpol ἐστε k.T-A.] First the fact of their strength, and then the subordinate notion, the cause and result stated in two co-ordinate clauses (Gat 751.03): 6 λόγος τοῦ Θεοῦ] is not merely the revealed truths of God’s Word, but rather the Incarnate Word. The article gives emphasis to the notion, and marks it off from any mere expression of the human energies of memory or habit. The article is used with both substantives in accord- ance with Gram. (461. 1). τοῦ Θεοῦ is not merely the genitive of definition or possession belonging or appertain- ing to God, but of procession, ‘ coming forth from God. péver—it did not once enter your hearts, and was then Ν 3 [αν Ν μὴ ἄγαπατε τον 15 cast out, but once given it abides in (ἐν ὑμῖν) your inner man. νενικήκατε] Have conquered, and continue conquerors. τὸν πονηρόν, the emphatie article to signify the evil one; evil above all others, not merely eyil personified, but evil existing in a distinct personality. 15. St. John now begins the prac- tical exhortation for which he has been preparing them, by reminding each of his spiritual position and privileges, μὴ ἀγαπᾶτε τὸν κόσμιον] μὴ aya- πᾶτε, let it not be the object of your ἀγάπη. The word κόσμος, when it signifies the moral world, has the article. It is used without it in phrases such as καταβολῆς κόσμου, κτίσεως κόσμου (Gr. 447. 2. obs. 6); in 2 Cor. v. Ig it is used without the article, but it may here signify the whole creation as participating in the reconciliation to God, brought about by Christ (cf. Rom. viii. 21); in 2 Pet. li, 5 ἀρχαῖον κόσμον is the physical world, and in Rom. xi. 12, 15 it is used to denote the Gentile world as opposed to the Jews; so that on the whole we may conclude that it has the article whenever it is intended to denote the world as opposed to the kingdom of Christ. The usual sense attached to this word by commentators is: (1) Some part of the world: the heathen world and its practices, or the common multitude, or the greater part of men. (2) The spirit of evil which dwells and works in the world, the evil passions of men. (3) The perish- ing world as opposed to the spiritual world. From the first of these arises 28 IQANNOT TOT AIIOSTOAOT , ΒΕ Wee ΤΙ a , 37 9 A Q KOO /LOP, μη εῶοστεν TO κοσμῳ" εαν τις αγάαπᾳ, TOV the religious error of affecting singu- larity and withdrawal from common life. From the second the mistake of supposing that to renounce the world is to renounce those things which evil men enjoy. From the last the fancying that to renounce the world is to talk much of religion and heaven, and to avoid ordinary topics of in- terest. The fact is that the word κόσμος has a signification which em- braces all these without excluding any of them, and yet looks at them in a different light. The notion it expresses is not con- fined, as some would have it, to the eross sins, or idle amusements current in the world, or the haying objects of temporal interest, or to going with the multitude; but it signifies the sphere of the unsanctified man, self, whatever that sphere may be, or however the natural self may energise. Business, polities, good works, if they centre in self, and self-glorification, come under the notion of κόσμος; nay, one may conceive that acts of duty, as the word is popularly used, if it be merely duty to self, without taking sufficiently into account the interests of others, may be of the world. Thus inflexible justice, if acted on with a view to self-esteem or satisfaction, would be of the world, while the merey which was content to cast away the reputation or con- sciousness of strict adherence to duty would in its forgetfulness of self, i.e. in self-denial, belong to the better part. It should never be forgotten. in talking of the world as the object of religious avoidance, that the essence of worldliness is devotion to self; forgetfulness of self the essence of right Christian conversation. In fact the verse is only an inculeation of true self-denial. The word will of course assume some of the particular meanings given above according to the context. Where active human affections are ascribed to it, it means the men who make it up, the worldly-minded to whom self is everything, as ‘the world hates you.’ Where it is spoken of as this world it is the present state of things, which is the sphere of fallen man. τὰ ἐν τῷ κόσμῳ. The τὰ ἐν τῷ κόσμῳ gives an amplification and exegesis of κόσμος. Love for the world is the general spirit of selfishness; τὰ ἐν K.7.A. the particular objects in which that self developes itself. It is not tautologous. Many persons might per- suade themselves that they were free from a general love of the world, while their self was their master in some particular. The addition is eminently practical. ἐάν tig ayata] Throughout this Epistle the word for loving is ἀγαπᾶν, not φιλεῖν. It would seem as if aydrn was more an energy of the inner man, less the result of outward circumstances than φιλία; more in- stinctive and more intense: the feel- ing of affection rather than the habit or state. It is the same notion as in James iv. 4: ἔχθρα τοῦ Θεοῦ; and Matt. vi. 24: Θεῷ δουλεύειν, and μαμμωνᾷ δουλεύειν. St. John throughout this Epistle treats rather of the inner man, the affections within rather than the ex- hibition of the inner man in action. φιλεῖν τὸν κόσμον, ἐπίγεια φρονεῖν (Phil. iii. 19), and ἀγαπᾶν τὸν κόσμον differ, inasmuch as the first is rather the affection exhibited in action. ἡ φιλία τοῦ κόσμου ENISTOAH KA@OAIKH IIPOTH. 29 ϑι ’ A X 5 > ~ ν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ" OTL 16 “a Ἢ 5 ”~ / ε > Ἂ ἰοὺ / Ν ε πᾶν τὸ ἐν τῷ κόσμῳ, ἡ ἐπιθυμία τῆς σαρκός, καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν, καὶ ἡ ἀλαζονεία τοῦ βίου, φρονεῖν gives rather the deliberate purpose and choice, ἀγαπᾶν the source whence both spring, the inward affec- tion or impulse. τοῦ πατρός] Genitive of the object. Love towards the Father. 16. The reason of this condemna- tion of the moral world as it is is now given ; it is not of God. πᾶν τὸ ἐν TO κόσμῳ] This is not equivalent to a masculine πάντες or κοσμικοί (Beda), nor yet, as most take it, as identical with τὰ ἐν τῷ κόσμῳ above. τὰ ἐν τῷ κόσμῳ signifies the whole particulars of the world. τὸ ἐν τῷ k. the general character of the world, its essential nature. A ἐπιθυμία K.7.A-] ἐπιθυμία ἃπᾶ ἀλα- (oveta and their objects exist in the moral world of which the apostle is speaking. We learn from this what the apostle means by κόσμος. τῆς σαρκός] Nota genitive of the object, but of the source. So ὀφθαλ- μῶν the channel whereby the ἐπιθυ- pia are aroused, τῶν ὀφθαλμῶν] Not merely πλεον- εξία, avarice, though of course this is aroused by the agency of the eyes; nor yet merely those things which are enjoyed by the eyes, as spectacles, theatres, &c.; but both of these li- mited notions seem to be contrary to the design of the apostle as expressed in πᾶν τὸ ἐν τῷ κόσμῳ : he intends evi- dently to comprehend all the energies of the natural man as they are occu- pied in the moral world by the three expressions. And if we look accu- rately I think we shall see that ἐπ. τῆς σαρκός expresses those desires of the natural man which arise from nothing but from his fleshly nature, without any definite visible object to rest upon; such as jealousy, revenge, the dormant desires. While ἐπ, τῶν ὀφ- θαλμῶν expresses the desires and lusts which are awakened by definite visible objects of temptation. It has been commonly held that this triple division expresses the three cardinal vices of fallenman: the love of pleasure, money, power—victory over which seems to be signified in our Saviour’s temptation. Some find here an opposition to the Three Per- sons of the Trinity, but such fanciful combinations, as they injure the sim- plicity, so do they violate the integrity of Scripture. Others (Bengel) again make ἐπ. τῆς σαρκός to be the sensus fruitivi; ἐπ. τῶν ὀφθαλμῶν, sensus in- vestigativi; and ἀλαζονεία τοῦ βιοῦ, the arrogantia vite, which seeks and procures a larger sphere for these appetites to energise. Jicke finds a sort of climax of evil here, which I think most persons will find it difficult to trace. Liicke is right in saying that they are three leading principles under which all particulars will fall. Some place the other two under ém- θυμία τῆς σαρκός, as the deepest and most prevailing sort of love for the world; but this would identify ém- θυμία τῆς cap. with ἀγάπη τοῦ κόσμου, which contradicts the context, and would make ἀλαζονεία a sort of ém- θυμία. ἀλαζονεία τοῦ Brod] completes the notion. 6 Bids in N. T. is either human life ov means of life. The genitive is subjective, proceeding from life. ἀλαζονεία combines the notion of ar- rogance and falsity, It is not merely 30 IQANNOT TOT AILOZTOAOT 9 ΕΣ 3 A , ΕἸ 5 3 ca , 9 , οὐκ ἔστιν ἐκ τοῦ πατρός, ἀλλ᾽ ἐκ τοῦ κόσμου ἐστί. Δ ae , 4 Ν ε 3 , 5 n e 17 Kal O κοσμος παράγεται, καὶ ἢ ἐπιθυμία αὐτοῦ" ὃ Ν A Ἂ , δὰ [πὸ Ψ 3 SN 2A δὲ ποιῶν τὸ θέλημα Tov Θεοῦ, μένει εἰς TOV αἰώνα. ΄, 3 , ν 3 MO ow Ν 3 ΄ gy 18 Παιδία, ἐσχάτη ὥρα ἐστί: καὶ καθὼς ἠκούσατε ὅτι pride, or ambition, or haughtiness, - but the temper of mind which has a false notion and reliance on self and the sphere of self, which overlooks the uncertainty of life, the shallow- ness of human wit and knowledge, the vanity of human place and honour, and places its trust and makes its boast on human nature or human life; which has its being and its satisfac- tion in science, or philosophy, or fame, or position, or power. These are the weaknesses of the more noble order of minds, whence statesmen, philoso- phers, inventors, &c., spring. This proud reliance on human life is not of the Father. In fact, the whole providence of God is designed to con- found and disprove its assumptions. It may be rendered by the false pre- tence of life, or a proud trust in human life, or arising from human life—the pomps and vanities of the world. ἐκ τοῦ πατρός] are not part of the original gift of God to man, and come not from Him (Gr. 621. 3. a.) or do not belong to Him (621. 3. &.). πατρός, the Father, i.e. of Christians or of Christ. ἐκ τοῦ κόσμου] are of the world, spring from the fallen moral world, and belong to it. 17. καὶ ὁ κόσμος παράγεται Another reason why Christians should not love the world, and at the same time a link in the argument to show that the world and its lusts are not of God. The world passes away, but he who is ἐκ τοῦ πατρός (= ποιῶν τὸ θέλημα τοῦ Θεοῦ) passes not away. ἣ ἐπιθυμία αὐτοῦ] The desire be- τοῦ longing to it. αὐτοῦ is subjective. If it is objective ἐπιθυμία κόσμου = ἀγάπη κόσμου. παράγεται either a present for a future, referring to the passing away of the world at the last day, or ex- pressing the expectation of St. John of the immediate passing away of the world, consequent on the second advent of Christ, or the world’s daily passing away and passing onwards to its final annihilation; the shifting character of the world. It may be remarked that the only point on which we can certainly say that the Apostles were in error, and led others into error, is in their expectation of the immediate coming of Christ ; and this is the very point which our Saviour says is known only to the Father. ὁ δὲ ποιῶν x.7.A.] The concrete for the abstract = ἀγάπη τοῦ πατρός, v. ay 18. παιδία] Thisis anaddress to all his readers, whom he regards as if he were their spiritual father. ἐσχάτη ὥρα] The apostle now brings forward an additional argument from the position of the world and its rela- tion in point of time to the future state; and, at_the same time, this serves as 85 introduction to the warning which the apostle now gives against errors in doctrine as he had before against errors in_practice. It is the last time, and you know that in the last time Antichrist is to try your faith. Tt is the last hour or season, This may either be an expression of the apostle’s immediate expectation of ENISTOAH KA®OAIKH IIPOTH. 31 Β'...5 2s » Ν la) 9 ’, Ἀ ὁ ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν: ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν. the end of the world. The world is, as it were, on its death-bed; there- fore you Christians, who are the heirs of eternity, ought not to cast in your lot with a world which is now at its last minute. In confirmation of which it may be observed that ἐσχάτη ἡμέρα is St. John’s phrase for the day of Judgment. Or it may refer to the distinction drawn between the epoch before and the epoch after the Revelation of the Gospel King- dom; οὗ 2 Tim. ili. 1; James v. 3; 2 Pet. iii. 3 (but these three may be taken to mean in the Gospel era) ; I Pet. i. 5, ἐσχάτῳ καιρῷ. In Old Testament phraseology the Messiah’s Kingdom is spoken of as ἐν ἐσχάταις ἡμέραις (Acts 1.17; soin Heb. 1. 1 ; I Pet, i. 20, ἐσχάτων χρόνων); so that the old commentators take ἐσχάτη ὥρα here to mean the epoch of the Redeemer’s Mediatorial Kingdom, as _ being the las last ‘before. » the completion of all things. Some take the era ex- pressed by ἐσχάτη ὥρα to begin at the destruction of Jerusalem ; others (Socin., Grotius) to be the time imme- diately preceding that event. dt seems, at all | events, tl that the notion conveyed by these words to St. John’s readers cannot be less than that the SE Sa Ee day, as they were not to expect any further revelation from God, inasmuc revelation from God, inasmuch as they were already living under th ey were already living under the last " dispensation. Before our Saviour’s birth the world could look forward to some signal manifestation of God’s power, some event or epoch as certain to intervene between them and the last day. The Christians of St. John’s time needed to have this re- ealled to their minds, inasmuch as the result of the disappointment of the expectation current in the first generation of the Church, of the im- mediate return of Christ, had led the succeeding generation to look at it as indefinitely and therefore certainly distant. (Cf. 2 Pet. iii, 4.) The lack of the article does not prevent our translating it the last day. Such familiar phrases are generally with- out the article (Gr. 447. 2). Cicum. thinks it possible that ἐσχατη may mean the worst or evil time. καὶ καθώς k.T-A.] St. John uses as an argument (ὅθεν γιγνώσκομεν K.7.A.) to prove that this is the last time that Antichrist was in the world. ἠκούσατε] mark$ the aorist. In St. Matth. xxiy. ‘11-28, where the presence of these enemies of Christ is mixed up in our Lord’s mysterious prophecy about His coming again, ef. Mark xiii. 22; Acts xx. 29; 2 Tim. iii. I) and St. John reminds his readers thaf this falling away of some, this enmity to Christ, and the perversion of His Gospel, is no discouragement to them, no reason for doubting the faith, but rather for being on their guard against being seduced by them, and recognising it as the kingdom in which our Lord prophesied such enemies should arise. ἔρχεται] either present for future, will certainly come ; or simple present, is already amongst us, or is straight- way coming. The distinction between ὁ ἀντί- χριστος and ἀντίχριστοι πολλοί is that one is the spirit of evil, heresy, the other the heretical teachers who do his bidding (cf. 2 Epistle, 7). Others identify ἀντίχριστος with ἄνθρωπος τῆς ἁμαρτίας, 2 Thess, 11. 3, and make 32 IQANNOY ΤΟΥ ΑΠΟΣΤΟΛΟΥ͂ 19 “EE ἡμῶν ἐξῆλθον, ἀλλ᾽ οὐκ ἦσαν ἐξ ἡμῶν' εἰ yap ἦσαν ἐξ ἡμῶν, μεμενήκεισαν ἂν μεθ᾽ ἡμῶν" ἀλλ᾽ ἵνα Ἂν ἀντίχριστοι πολλοί the forerunners thereof; and the meaning would then be ‘the presence of these Antichrists proves that the Antichrist, the fore- runner of the last day, is about to come.’ The construction probably is that the second καί answers to καθώς, as ye have heard that Antichrist cometh, so (in accordance with what you have heard, kal, Gr. 760. 3) there are many Antichrists. γεγόνασιν] are in existence among us (pft.). That the prophecy of Antichrist’s coming does not lead us to expect some manifestation. of a single per- sonification of the evil one, in the shape of some individual man of sur- passing wickedness, is clear from St. John’s speaking of the prophecy being fulfilled by the existence of many individual Antichrists. Again, if we were to expect some such appearance in personified evil before the coming of Christ, the present world would not be ἐσχάτη ὥρα. It seems to be nearest the truth to say that co-ex- tensive and co-sval with the kingdom of Christ, the spirit of evil is working against it, and those who, having belonged to the Church, work against the truth by inventing and propa- gating falsehood are the outward manifestations of their master, 6 *Avtixplotos. 19. ἐξ ἡμῶν κιτ.λ.1 The first ἐκ is used in a sense more nearly ap- proaching its local force (Gr. 621. 1. a.), the latter expressing intimately belonging to and appertaining to (621. 3. k.), while μετά gives the notion of external though intimate union and connection with. ἐξ ἡμῶν) The body of Christians— the Church. They separated them- selves from us, which implies indeed a previous connection with us, but they were not areal, essential,internal part of the Church. They only be- longed in appearance and profession, for if they had been thus intimately connected with us they would have remained in the external fellowship with us. These Antichristian teachers probably still claimed to belong essentially to the body of the Chu: y of the Church, The apostle ives as the test of real union with Christ’s body, viz._ re- maining in external union and fellow- ship (μεθ᾽ ἡμῶν). Mark the aor. ἐξῆλθον, marking the single act; the pft. expressing a permanent state, while the impft. ἦσαν signifies the duration of their state_up_to_the time of their departure. The reason why God allowed their departure— why this schism was allowed to exist —was to purge false teachers and false doctrines from the Church, to disconnect -errors taught by these people from the Church. ἀλλά] but they separated that they might be clearly tested and exposed, as not belonging really to the body of Christ. External union is a test of internal fellowship. πάντες. This is not a particular negative as Meyer takes it, for in this sense οὐ is always joined to the was or πάντες (Gr. 905. 9. obs. 9. a.), but as an universal negative, ‘none of them,’ as this is invariably the sense when the οὐ is separated from πᾶς or πάντες by the verb. (See Gr. as above and 659. 8.) The whole mass of error is to declare itself as disconnected from the Church. Meyer takes it as if οὐ to signify οὔκ εἶσι and πάντες were joined; EMISTOAH KAOOAIKH IIPOTH. 33 A ν > 2 N ’, 3 e ~ φανερωθῶσιν ὅτι οὐκ εἰσὶ πάντες ἐξ ἡμῶν. Καὶ 20 ε fal ΄ 3, te ὅν Ge 2 Cay , υμεις χβισμα EX ETE ΟΑἿΤΟ TOU αγίου, και οἴδατε παΡΤαι. A 3» οὐκ ἔγραψα ὑμῖν, ὅτι οὐκ οἴδατε τὴν ἀλήθειαν, ἀλλ᾽ 21 that not all who are μεθ᾽ ἡμῶν are ἐξ ἡμῶν, not all who are in the pale of the Church are really of the Church ; but though this gives a good sense, yet we may not for the sake of any particular sense disregard the invari- able usage of the N. T. And again, this explanation would make the sub- jects of φανερωθῶσιν show something of others, whereas the form of the construction indicates that what is shown is shown of themselves. If it had been φανερωθῇ it would have been different. 20. The first argument whereby he consoles the Church for the mani- festation of Antichrist, and the fall- ing away of some into error, is that it was prophesied, and a necessary consequence of false professors. It does not tell against the Church that some have left, nor against the Power whereby the Church exists. The second argument is that this error ought not to perplex them, for the Church, ‘or rather, ye, as the Church, have the divine faculty of perceiving truth and distinguishing error. The apostle probably also intends to im- press his words upon his hearers by appealing to their sense of truth. kat] ‘and further” The notion that this is adversative, introducing a con- trast between the apostate heretics and the Christians in the Church, does not seem to be necessary. χρίσμα] only used in this Epistle here and verse 27. In the Old Testa- ment it denotes the special manifes- tation of God’s presence in the bestowal of some spiritual gift or power—the operation of the Holy Ghost—though as yet unknown as the Third Person in the Trinity. So here it signifies the operation of the same Holy Spirit in the gift of spiri- tual discernment. The word properly applied to the gifts bestowed on kings, prophets, &c., here shadows forth the dignity of the Christian calling. χρίσμα either signifies the particular gift of understanding things Divine, or the general spiritual power which includes the foregoing. The latter is perhaps better. The general presence of the Holy Spirit keeps you, among other blessings, from falling into error. For ourselyes we may learn that this χρίσμα is necessary to con- tinuing in the truth. ἔχετε] in verse 27 it is ἐλάβετε; the possession is a result of receiving it from the Holy One. ἀπὸ τοῦ ἁγίου.] If χρίσμα is the presence of the Holy Spirit, 6 ἅγιος must be not the Holy Spirit, but that whence the Holy Spirit proceeds, either God, 1 Cor. vi. 19, or Christ, John xv. 26, vii. 39. If χρίσμα is taken as only a particular gift of the Holy Spirit, then tod ayiov is the Holy Spirit. καί} ‘et inde’ (Bengel): the posses- sion of χρίσμα is the source of know- ledge. πάντα͵] need not necessarily here refer to more than the matters in ques- tion (Calvin), but at the same time it falls under the ἀλήθεια promised in John xv. 26. Cf. verse 21. 21. ἔγραψα] Aoristicpresent sense. I write (act without reference to time past, present or future). ὅτι οὐκ οἴδατε τὴν ἀλήθειαν] not because ye require to be instructed in the truth, but because knowing the 34 IQANNOT TOT AITOSTOAOT ν 3» 9 Voy A A OTL οἴδατε αὐτήν, Kal OTL πᾶν ψεῦδος ἐκ τῆς ἀληθείας 9 » 22 OUK εστι. Τίς ἐστιν ὁ ψεύστης, εἰ μὴ ὃ ἀρνούμενος Y ᾽ an 9 » ott ᾿Ιησοῦς οὐκ ἔστιν ὃ Χριστός ; οὗτός ἐστιν ὃ 3 » ε 5 , αντύχριστος, O αρνουμένος τὸν πατέρα καὶ τὸν truth, you are able to understand my meaning. What I say presupposes that you are in possession of the Gospel Truth. Kal ὅτι πᾶν ψεῦδος] Falsehood in general with especial reference to the heresy in question. Ye are not only in possession of the truth, but (καί) ye know (οἴδατε supplied) the differ- ence between truth and falsehood. One p. clause denotes the admission and possession of the true—the other the exclusion of the false. This is the principle on which dogmatic theo- logy proceeds in opposition to the school which, while holding truth, admits the possibility of the opposite (error or errors) being true also. οὐκ] belongs to the predicate—is not ; others take it with πᾶν = οὐδέν. ἐκ τῆς GAO. (Meyer), does not spring from the truth, but from the Father of lies, John viii. 44; but it is better to take it, has no connection with, no coexistence with the truth (ἐκ, Gr. 621. 3.%.); τῆς ἀληθείας, truth generally (Article, Gr. 448. 2) or Gospel truth (448. 1). 22. τίς ἐστιν ὃ ψεύστης ὁ ψεύ- orns like the lar “κατ᾽ ἐξοχήν, iden- tical with Antichrist, or rather the present manifestation of Antichrist. It cannot be Antichrist in its most collective personality, for the holder of this particular heresy is not the only form of Antichrist. Who is the Antichrist? What the heresy of these times ? would express St. John’s meaning, or what is the heresy to which Tam alluding above? εἰ μή (Gr. 860. 5). ~ > ΕΣ 5 ὅτι ᾿Ιησοῦς οὐκ ἔστιν] οὐκ repetition of negative in ἀρνεῖσθαι. The heresy was the denial that the person known as the man Jesus, or acknowledged by the Christians as their head, was identical with 6 χριστός. There may have been, and indeed were, many forms of this heresy : that of the Jews, who denied that Jesus was the Messiah; that of the Gnostics, who said that the man Jesus was one being—the Aton Christ another; and this last, in some shape or other, must have been the one in St. John’s mind. These various heresies agree in one point—the denial of the Divine nature and Divine office of Christ. And the warning which is read by the Spirit to men in all ages in these words is, —that he who denies these is on the side of Antichrist. οὗτός ἐστιν ὁ ἀντίχριστος] οὗτος se. 6 ἀρνούμενος in the preceding verse. ὁ ἀντίχριστος, either the Antichrist spoken of above, or a member of Antichrist. One of the manifesta- tions thereof. ὃ ἀρνούμενος Tov πατέρα] This is generally taken either as a sort of post nominative to ἐστίν in apposi- tion to οὗτος, so that the sense is he who denies the Father and the Son is the Antichrist ; or, as Meyer, a defi- nition and characteristic of Anti- christ. Another and perhaps a better way of taking it would be to make a stop at ἀντίχριστος, and con- nect these words antithetically with the following verse, supplying (Gr. 895. 1. 6.) ἀρνεῖται as the verb before τὸν υἱόν: he who denies the Father (denies) the Son also; then in the ἘΠΙΣΤΟΛῊ KA@OOAIKH ΠΡΩΤΗ. 35 er υἱόν. » ἔχει. μενέτω. x ε Lal 5 a ean Ν ΕῚ A .Y A καὶ ὑμεῖς EV TM VIM καὶ EV τῷ πατρὶ [MEVELTE. ε δὰ > 8 , Ss A 3 CA Υμεις οὖν ὃ ἠκούσατε aT ἀρχῆς, ἐν ὑμῖν ἌΣ τὸ, “8 , \ er FN _N , TAS O αρνουμενος TOV ULOY, οὐδὲ TOV TATEPa 23 28 eA , ΤΣ ee ΚΣ A 9 ΄ εαν EV υμιν μεινῃὴ Ο aT αρχὴς NKOVO ATE, καὶ 25 CA > Ν e 5 ΄ ἃ DN 3 ΄ oe αὑτὴ ἐστὶν ἡ ἐπαγγελία, ἣν αὑτὸς ἐπηγγείλατο ἡμῖν, next verse, he who denies the Son has not the Father. There is a twofold error in the denial of the Divine nature and rela- tions of Christ. He who denies that God is the Father of Jesus naturally renounces Him who is the head of Christians, and further, he who thus euts himself off by this denial and renunciation, cuts himself off from Christ Jesus, has, when viewed by the light of revealed truth, no true know- ledge of God, inasmuch as he does not acknowledge Him in His revealed relation of the Father of Jesus. The idea of otherwise than as the Father of Jesus is not the true idea, it does not arise above the idea of natural religion, which is confessedly imper- fect, and, as imperfect, false. 23, 24. Exhortation to hold by the truth, ὑμεῖς οὖν κιτ.λ.}] οὖν, since these heresies are abroad and are so fatal, abide by what ye have received. ὑμεῖς is either the nominative to the relative clause prefixed emphatically to it (Gr. 902. 3), or is the nominative to a verb paraphrased by μενέτω ἐν ὑμῖν as below, verse 27, and Acts vii. 40 (Gr. 477. I). ἀπ’ ἀρχῆς] There is no trace of the gradual development theory here. The antiquity, so to speak, of the doctrine is alleged as a reason for the firm belief thereof. Their faith was being assailed. by rationalistic novel- ties, ἐν ὑμῖν μενέτω] Allow the truth to abide in you. The anacoluthon brings strongly out the passive character of human faith. Itis notthe active energy of the reason grasping and retain- ing the truth, but the passive submis- sion and obedience of the spirit to the indwelling spirit of truth. The same notion is discernible when the word is spoken of as seed. It is the energ of the seed which produces the plant, according as the ground allows it to grow. It is a most important view of the nature of Christian truth and of Christian progress, 25. αὕτη Κιτ.λ.] The demonstra- tive may either refer to what has gone before, in which case ζωήν, though attracted, is in apposition to it, and the promise is that we should abide in the Father, or it may refer to (ωήν, in which case the promise is ‘eternal life.’ It is true that, as Huther remarks in chaps. i. 5, iii. 23, v. 2, v. 14, αὕτη refers to what follows. But in each of these pas- sages there is a verbal clause as an epexegesis of the substantive to which αὕτη immediately belongs, and this is clearly different from a construction which admits of the latter words being taken as a simple apposition. In the second way of taking it the connection with y. 24 is less imme- diate, and the καί seems to demand that something shall be applied to account for its use; such as, and st in tpso maneamus (Lap.), this eternal life is the promise which He has promised us; but it seems a sound principle of exegesis that that interpretatiow is the least pro- D2 36 IQANNOT TOT AIIOSTOAOT ἈΝ Ἃ Ν - ΑΝ ὦ 26 τὴν ζωὴν τὴν αἰώνιον. τῶν πλανώντων ὑμᾶς. 27 A » can 4a TavTa ἐγραψα ὑμῖν περὶ Καὶ ὑμεῖς τὸ χρίσμα ὃ ἐλά- 5: 5 shat 3) Sen es ΄ Ἂ 3 ΄ » βετε Aim QUTOV, EV υμιν μένει, και OU XPELav EX ETE ν ,ὔ ε a 3 3 e Ν SN , ἵνα Tis διδάσκῃ ὑμᾶς" ἀλλ᾽ ws τὸ αὐτὸ χρίσμα bable which, without any further reason, demands such an insertion to make it hold. So that it seems the former is the better of the two, espe- cially as that is the promise especially held out by our Lord in St. John xvii. 2, the abiding being spoken of as the promise, which promise is eternal life, and therefore, in this point of view, being the promised bliss. αὕτη] refers to the sentence before, is attracted to the feminine substantive ἐπαγγελία, and ζωήν is attracted into the relative clause, agreeing with it in ease, instead of the case of the noun to which it properly belongs. See Philemon, 10 (Gr. 824. ii. 4). αὐτός 15 Christ, as the centre round which the whole passage revolves. 26. ταῦτα] refers to the whole of this passage about Antichrist. πλανώντων marks that, in what he has written, he has the deceitful teachers in his mind, and thus fur- nishes us with a clue to parts of the passage. 27. Kal] and further, as inv. 20. The anacoluthon is easily explained, ὑμῖν μένει = ἔχετε μένουσαν. ἀπ᾽ αὐτοῦ, sc. Χριστῦυ. τὸ χρίσμα, the Holy Spirit given in Baptism and abiding in the hearts of the faithful. ἐν ὑμῖν μένει] expresses the confi- dent persuasion of the Apostles that their faith had stood against the heretical teaching. ov xpelav ὑμᾶς] So οἴδατε πάντα, verse 20. It is a sort οὗ apology to his readers for thus writing to them and warning them against false teachers, but we learn from it that even those in whom the Spirit dwells need external aids to prevent their falling away. There is no need Tov διδάσκειν, but there is need of warning them against not using their knowledge and so losing it. Some think that there is an allusion to the false teachers who were intruding themselves into the preacher's office. Perhaps the best way would be to take the sentence as conditional, though expressed in a positive form (Gr. 860. 8), as if it was a sort of answer in the hearer’s mind to what the apostle has been urging on him: ‘I know all this, as having the Spirit. Then ἄλλά introduces the answer of the apostle, urging upon them nevertheless the necessity of their allowing the Spirit to abide in them, and not driving Him out by unholiness or self-willed disbelief. As ye have received this gift of the Spirit, and are taught of Him ( = if this is the case), then it is your part to take care that you do not fall away from your knowledge; that ye con- tinue in this knowledge to which the Spirit has led you. ἀλλά then would = ‘nevertheless.’ ἀλλ᾽ ὡς ἐν αὐτῷ] This lat- ter part of the verse may either be divided into two clauses, the first end- ing at wevdos—the protasis being, ‘as He has taught you; apodosis, ‘so is what He taught you true’ (and therefore you need no earthly teacher) ; and as He taught (teaches) or has taught you, so abide in what He is teaching ;—or, the whole may be ENISTOAH KA®OAIKH IJPOTH. 37 , ate! ‘ , Vs , 3 Ν διδάσκει υμας πέρι πάντων, και adn θές εστι, και > »» A % Ν 56. ε a a) OUK E€OTL ψεῦδος" και καθὼς ἐδίδαξεν υμας μέενευτε ἐν αὐτῷ. iA , , 3 Ἄν ΚΝ US Ψ Kau νυν. TEKVLA, E€VETE EV AUTW* ινὰ OTAV 28 ’ t φανερωθῇ, σχῶμεν παρρησίαν, καὶ μὴ ᾿αἰσχυνθῶμεν taken together; the words καθὰς ἐδί- δαξεν ὑμᾶς being merely a repetition of the former clause; and ἀληθές ἐστι καὶ οὐ ψεῦδος being a parenthetical epexegesis, If taken as one, the og will be ‘since;’ καθώς, ‘according to what ;’ one being the reason for abiding in His teaching, the other the mode or manner. περὶ πάντων marks the comprehensive character of the teach- ing, so that they may be sure that the particular points in which the false teachers were assailing them were among those on which the Spirit had led them into truth. The objections to this interpreta- tion are not very strong. περὶ πάν- των, it is said, marks that the clause is not merely parenthetical; but first ‘it need not be so, for the περὶ πάντων has a proper emphasis if it is alleged as a reason for their abiding in His teaching as shown above. The same argument is deduced from καὶ οὐκ ἔστι wedSog—but here again the em- phasis is preserved in the clause taken as one, His teaching is truth (positive side), and excludes the possibility of falsehood (negative side). The sentence seems to hang toge- ther better by making μενεῖτε ἐν αὐτῷ the exhortation deduced from the double or rather treble clause. But (either connexive or oppositive) since He teaches you, and gives you truth on all points, and excludes the possi- bility of error, and according to the teaching which He has given you, abide therein; the reason and the form of their religious firmness in belief is given. ᾿ ψεῦδος] refers to the teaching of the χρίσμα. wevette| may be taken for the simple imper. or expressing the sense in which the future gets an imperative force, ‘I hope that ye will’ (Beza). μένετε is the reading of Lachmann. ἐν αὐτῷ] Either (a) the χρίσμα, or (B) the teaching of the χρίσμα, or (y) in Christ. The second is to be pre- ferred. 28. καὶ νῦν] and now, marks that the exhortation it introduces is a con- sequence of what has gone before. ἐν αὐτῷ] here, is Christ. ἐὰν φανερωθῇ, or ὅταν φανερωθῇ ; the latter is the most emphatic. The cer- tainty is assumed, and the time only left undefined. In the former the probability, so high as almost to amount to certainty, is expressed. The latter is more in accordance with Scripture teaching on the subject ; it is used Col. iii. 4. σχῶμεν] The use of the Ist person marks that St. John includes himself in the advice he has just been giving, μένετε ἐν αὐτῷ. παρρησίαν] The joyful confidence of the faithful at the day of judgment. Cf. the parable of the marriage of the king’s son. αἰσχυνθῶμιεν] The contrary to παρ- pnota, ‘and he was speechless,’ of the parable of the marriage supper. It may be taken passively, ‘put to shame, ἀπό, by Him, by the word proceeding from His mouth, ‘ depart, ye wicked’ (Gr. 620. 3. d.); or in a 38 IQANNOT TOT AIIOZTOAOT ee) 3 lal 3 “ la 3 A 29 Qi GuUTOUV, εν ΤΊ TAPOVOlLa αυτου. ἊΝ SQA 4 ἐὰν εἰδῆτε ὅτι ΄ , ’ Ψ “ A δίκαιός ἐστι, γινώσκετε OTL πᾶς ὁ ποιῶν τὴν δικαιο- σύνην, ἐξ αὐτοῦ γεγέννηται. 1|. middle sense, ‘ may not feel ashamed,’ may not go in shame from Him, ἀπ’ αὐτοῦ (so Sirach xxi. 22). παρουσίᾳ] Used by St. John only here; frequently in other N. T. writers. 29. He now shows what is the practical way of abiding in Christ. Not merely knowing that we have received an unction from the Spirit, not merely knowing all things, not merely a profession of abiding in Him, but doing righteousness. ἐάν almost = since. δίκαιος 7 refers to Christ, as the sub- ject of the thought, but αὐτοῦ below is, by virtue of its usual sense when joined to γεννᾶσθαι, God. There is an instance of αὐτός used twice in the same sentence, but referring to dif- ferent persons, in Mark viil. 22. Others take δίκαιος ἃ5 referring to God. γινώσκετε] is better taken as the imperative, ‘follow out the result of your knowledge of Christ.’ ὁ ποιῶν «.7.A.] Practical righteous- ness is here laid down as the test of being ‘born of God,’ and being born of God as the condition of practical righteousness: every one who ποιεῖ δικαιοσύνην, i.e. leads a practically righteous life, is able to do so as born of God, and whoever is born of God leads a practically religious life. And again, whoever is not born of God cannot lead a practically religious life ; and whoever does not lead such a life is not born of God. The notion of merely imputed righteousness being the normal state of a Christian is overthrown. ἼΔΕΤΕ ποταπὴν ἀγάπην δέδωκεν ἡμῖν ὁ πατήρ; We may remark, first, that St. John is writing to those who believed in Christ, and whose profession of faith is assumed throughout. There is therefore no ground given for the sufficiency of rational righteousness ; and moreover this γεννᾶσθαι ἐξ αὐτοῦ is something which rational righteous- ness rejects. It is essentially a Chris- tian notion. It is not ‘every one, whether Christian or not, who leads a holy life who is born of God ;’ but ‘he who being a Christian does 50 ;’ moreover, if a man has not received the regeneration by the Spirit, his life cannot really bea life of righteousness, Secondly, that γεγέννηται, the per- fect, marks that the present state of regeneration (but this comes more properly in the next chapter) is as long as he continues in this holy life, a child of God. τήν] The article here has a demon- strative force, δικαιοσύνη in the Chris- tian sense; or it may have a com- prehensive force, δικαιοσύνη in its widest sense. Ill. 1. ἴδετε... κληθῶμεν] The apostle goes on to expatiate on the pri- vileges arising from being ‘ born of God.’ ἴδετε] bespeaks attention to what is coming; ἀγάπην διδόναι only here, given us for our own possession (not merely shown towards us), so that it gives us a title to the name of children of God. This ἀγάπη is not merely a gift proceeding from or a sign of love, but ‘love itself’ A Lapide interprets ἀγάπην as a state of mind within us, whereby and ENISTOAH KA®OAIKH IIPOTH. 39 A A Αἱ Ἂς A ε , iva τέκνα Θεοῦ κληθῶμεν καὶ ἐσμέν. διὰ τοῦτο ὃ κό- lanl ν » > / > 4 σμος OVYWOTKEL ἡμᾶς, OTL οὐκ ἔγνω αὐτόν. ἀγαπητοί, 2 ἴω Ψ» “a3 Ν ” 3 , (dee 4 νῦν τέκνα Θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα" »Ἤ APS aN ~ 9 > “Ὁ 5 / οἴδαμεν δὲ ὅτι ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, by virtue of which we are called the Sons of God. But this title is of free gift: itis not the fact that we love God that gives us a right to be called His sons, but the fact that He loved us. ἵνα} Paulus, De Wette, Liicke, ‘so that, as the effect and result of God’s love; but it rather refers to ποταπήν, and expresses and points out the greatness and degree of God’s love, whereby we enjoy this name (like the Latin wt). It equals ἐν τούτῳ οὕ, ‘ in that’ we are called the Sons of God. ἵνα κληθῶμεν has an_ infinitival force, with the additional notion of intent on God’s part. κληθῶμεν} Not only are we, but we call ourselyes and are commonly known as being. καλεῖσθαι is ‘to be, or to be reputed to be’ (Luke 1. 32). The aor. conjunctive marks that the name has already been given, or it may be simply aoristic, giving the fact without any definite reference to time (Gr. 405. 2). The addition καὶ ἐσμέν, if not inter- polated, signifies the fact stated in its most expressive form as of the pre- sent, and marks that it is not a barren title we possess, but a reality. The contrast between κληθῶμεν and ἐσμέν (both depending on ἵνα) marks the fact still more forcibly. Θεοῦ] not αὐτοῦ, because St. John wishes to give the full title. διὰ τοῦτο ἔγνω αὐτόν. διὰ τοῦτο] Because we are called and eall ourselves the Sons of God. The world recognises not our claims, nor understands us, for, as it knows not God, nor understands Him, or His attributes, or His nature, of course it cannot understand the nature and position of His children. This, which might seem at first sight to be a dis couragement to our religious pro- fession that we are disavowed by the world, is really a proof of our being the Sons of God, and not of the world. ‘Blessed are ye when men persecute you, ὅσο. (Matt. v. 11; ef. Luke vi. 26). 2. ἀγαπητοί ἐσόμεθα] God's love manifests itself in two points: (1) In time present, this life (viv), we are the children of God. (2) In the world to come, at the particulars of which we can only guess. οὔπω ἐφανερώθη] Se. τί ἐσόμεθα, standing as the nominative case, is not openly and beyond doubt re- vealed. οἴδαμεν (δὲ)... καθώς ἐστι] We know so far, that we shall be like unto Him, though we can form no exact notion of what it is to be like Him. We know this, because we shall see Him in His real, pure nature; and none can see Him but those who are like Him. Souls which are not clothed with the Divine nature, soas to be conformed to it, will still have over them the same veil which hinders us from seeing God by faith now. When the flesh has passed away, and the Divine like- ness shall have spread itself over the glorified soul and body, then shall we see Him face to face. ἐὰν ἐφανερώθη] Sc. τί ἐσόμεθα 40 IOANNOT TOT ΑΠΟΣΤΟΛΟΥ͂ 3 ὅτι ὀψόμεθα αὐτὸν καθώς ἐστι. Ν A e » Και was o ἔχων Χ 5 / τὴν ἐλπίδα ταύτην ἐπ᾽ αὐτῷ, ἁγνίζει ἑαυτόν, καθὼς again, or according to others ‘ Christ.’ The context seems to lead to the former; but the same expression in the preceding chapter (v. 28), where χριστός is the subject makes the second probable. The meaning is practically the same, because the gavépwois will take place ἐν τῇ παρουσίᾳ avTov.* ὅμοιοι] We shall resemble Him; the same Divine attributes of wisdom, love, purity, which exist in an in- finite degree in the Divine nature will exist also in us, and make up our being. So that, though not being gods or deified men, still being glorified men in our σῶμα πνευματικόν (1 Cor. xv. 44), we shall be Godlike, and thus, brought into visible communion with Him, shall see even as we are seen. The deification of man is never spoken of in Scripture. He is to remain man, in the perfection of humanity, wherein the eyes will be open to discern God; not merely to know Him, or see Him, δι’ ἐσόπτρου ἐν αἰνίγματι, that is the privilege of the faithful now, but to see Him face to face. Hence we may see how little any righteousness of our own can absolutely fit us for heavenly life ; how much we need the unspotted righteousness of Christ not only to hide our sins, but to clothe our souls, and spread throughout our being. Hence we may see that we must form in this life tones of mind and habits of feeling cognate to Christ’s perfections, so that these may be per fected and glorified by Him hereafter. (On God’s likeness in man see Arnd, ‘ Wahre Christenthum,’ book i. chap. i.) ὀψόμεθα) not merely ‘know Him,’ or see Him in the spirit, but actually. καθώς ἐστι] ‘actually’ or in His real nature. At present we cannot see Him καθώς ἐστι. Human nature, in its present state, could not endure it, even were the veil removed. 3. καὶ πᾶς... ἐστί] This gives either the condition of our attaining what we thus hope for (Liicke), or the proper result of such a hope of us. The latter is the best, as St.) John throughout rather puts forward ἢ our privileges in their moral results on us, than these results as conditions , of our attaining salvation and glory. / He argues, so to say, from God’s gifts to man’s duties, not from man’s duties to God’s gifts. The distinction is not unimportant. ἐλπίδα ταύτην] of being hereafter like unto God, πᾶς ὁ ἔχων cannot logically mean ‘and no one else. It may be rhetorically perfectly true. The logical deduction from the sen- tence is that ‘he that does not purify himself has not this hope.’ ἔχειν ἐλπίδα ἐπ’ αὐτῷ (Gr. 634. 3. d.). αὐτῷ] sc. Θεῷ. ἁγνίξζει] like ἁγνός, has rather a ne- gative notion of freedom from pollu- tion and guilt, of keeping oneself unspotted from the world, rather than the positive one of holiness. The absolute possession of the Chris- tian graces, which is a further stage in Christian perfection, is the absolute work of the Spirit without man’s co-operation, while the turning away from and keeping free from pollution is rather the work of man, assisted * To this note the MS. has an interrogation in pencil: What is the authority for ἐάν being ‘ when’? ENIZTOAH KAOOAIKH OPOTH. 41. Sie ε ΔΙΑ εκεινος αγνος εστι. “A ε A Ν ε ΄ Ν IIas 0 ποιῶν τὴν ἁμαρτίαν, καὶ 4 Ν 5 id Lal ee e , 5 Ν ε > , τὴν ἀνομίαν ποιει" καὶ ἢ ἁμαρτία ἐστιν ἢ ἀνομία. XV »¥ 9 3 A 3 ’ὔ ν ‘ ε 4 Kal οἴδατε OTL ἐκεῖνος ἐφανερώθη, ἵνα Tas ἁμαρτίας 5 by the Holy Spirit. ἑαυτόν. Hence ἁγνίζει The weeds may be checked and rooted up by man’s will, and un- less this is done the seed sown by the Spirit is choked and hindered. There is a negative as well as a positive side to the Christian charac- ter, things to do and to leave undone. The positive, at least, is wholly the work of the Spirit; but this phraseis by its very form emphatically significant of man’s free will, to say the least of it. ayvi¢ew, see James iv. 8, 1 Pet. 1. 22, καθώς, after the pattern of Christ. ἐστί is the unlimited pre- sent (Gr. 395. I). 4. πᾶς ὁ ποιῶν... ἀνομία. It seems as if St. John was arguing against some mistaken views on the subject of Christian duty. This is implied in the words in verse 7, μηδεὶς πλανάτω ὑμᾶς; and as the apostle is evidently insisting on the moral identity between ἁμαρτία and ἀνομία, it would seem as if those against whom he is arguing had tried to establish a difference between them. We may observe further that the brotherly love and inward purity on which the apostle had spoken so much might be looked upon as not binding on man by virtue of any human law. It might be said that violations of them were only violations of what might be looked upon by ultra- moralists as due to man’s self (Guapriat), not violations of what was due to society as embodied in νόμοι (ἀνομίαι), either the νόμοι of the Jewish system, in which case the objector would be a Jew, or the νόμοι of the heathen systems, in which case the objector would be a heathen; in either case they may have been converted from Judaism or heathenism, but not rea- lising the spiritual and _ internal morality, may have argued that as the sins opposite to these graces in- sisted on by St. John concerned only a man’s self, and not the well-being of society, they could not be regarded as necessary. This St. John briefly but emphatically meets by stating that the distinction on which the argument is founded does not exist ; that an act of ἁμαρτία is an act of ἀνομία, and that ἁμαρτία in the ab- stract is in the Christian scheme, and under the Christian νόμος, identical with ἀνομία. 5. καὶ οἴδατε. .. οὐκ ἐστί Another direct answer to those who would excuse ἁμαρτία on the ground of its not being ἀνομία is in the known and recognised facts—ist. That Christ came to take away Gmaprias, and therefore ἁμαρτίαι must be at all events contrary to the Christian pro- fession; and 2nd. That Christ Him- self was perfectly free from ἁμαρτία, from those sins of impurity and envy and hatred, et stm., which concern a man’s internal state rather than the well-being of society; and Christ is the type of Christian perfection, and consequently of Christian duty. ἐφανερώθη] marks Christ’s pre- existence. iva... ἅρῃ] αἵρειν ἁμαρτίας may mean either to ‘take away our sins,’ i.e. the punishment of them, by dying on the cross,’ or ‘taking them away from our hearts.’ αἵρειν is throughout the N. T. used for taking up, or taking away, except possibly in John i. 29, where the same phrase is used. Of 42 IQNANNOT TOT ATIOZTOAOT 6 e A 9 i \ £ , 3 5» A 5 » ἡμῶν αρῃ και αμαρτια εν αὐυτῳ OUK €OTL. course, whatever sense it is used in, there must be taken to be the sense intended here; and, as the sense of alpew in the LXX is always to take away (while φέρειν is to bear), it seems better to make it express in both places the sanctifying results of Christ’s bearing our sins on the cross, much the same as v. 8, ἵνα λύσῃ τὰ ἔργα τοῦ διοβόλου, the sins themselves, and not only the punishment thereof. Jesus Christ is represented not merely as the motive to the human will (in the Pelagian view), but as Himself taking sins away. All that man does is not to resist, and he does it by the aid of the Spirit, consequent on His death and resurrection. καὶ dpaptia... ἔστι] The second reason is that Christ is without ἁμαρτία, so that as those who would be Christ’s must be conformed to Him, they must be without ἁμαρτία also. It does not refer to His power of taking away sin, but to the Chris- tian’s duty. Our Lord, as man, had the posse peccandi, otherwise he could not have been tempted by the Devil; but as not descended perfectly from Adam, he had not the velle peccandi. ἔστι] marks the eternal attribute of an eternal God. πᾶς ὁ ἐν αὐτῷ... ἁμαρτάνει} This does not mean that it is impossible for one who is in Christ, i.e. a Chris- tian, to sin. Nor yet can we limit the word ἁμαρτία to wilful sin. Such arbitrary limitations at once lead us from the real sense of a passage, and are founded on a principle of inter- pretation which destroys Revelation. The key to the whole passage is in μένειν, and the solution is given by St. Augustin, ‘in quantum in Christo manet, in tantum non peceat.’ So that ἁμαρτάνει has its natural sense “A ἘΦ πας ο εν of committing actual sin. Before a man who has become a Christian, i.e. has been made a new creature by the indwelling of Christ and the presence of His Spirit, can allow an inward desire to develope itself into actual sin, he must in some way or other, by harbouring or encouraging instead of resisting the desire, or dwelling with satisfaction on the indulgence of the passion, by wishing that he might sin without offending God, or in some such way have let go his hold on Christ and diverged from Him, and done despite to the Spirit of Grace, whereby he might have resisted and stifled the desire before it was de- veloped into the act; and in proportion to the greatness of the sin, in that proportion must he have departed from Christ, ceased to abide in Him, and so far ceased to be a Christian. This is in perfect harmony with the rest of the Gospel scheme, and with self-experience, and, moreover, estab- lishes that which it is St. John’s object to set forth, that the external life of a Christian is a sure and accu- rate index of his internal state, as is clearly Jaid down in v. 7. It is clear that some persons taught in ancient as in modern times that the external act is no evidence of the internal state; that the elect may sin without its being to them any ground for decreased assurance as to their state of grace. The interpretation of Besser (approved by Huther), that a real Christian does not sin with his will, does not himself commit sin, but rather suffers it in spite of resistance, is a modified form of the same teaching. Itis true that the Chris- tian’s will, the Christian J, is against sin, and that he sins in spite cf his Christian nature, but still it is the man EMMISTOAH KAOOAIKH ΠΡΩΤΗ. 43 es 4, αὐτῷ μένων, οὐχ ἁμαρτάνει" πᾶς ὁ ἁμαρτάνων, οὐχ who sins, it is the man who will be judged for sin. The question is whether the Christian element of faith, the Christian principle of abiding in Christ, is the strongest and most natural in him, and this is decided by his practical acts. This interpreta- tion puts a forced meaning on ἅμαρ- τάνει. St. John does not mean to put forth sinlessness as a result of being in Christ, but actual commission of sin, as a test of the man’s haying so far left Christ. It is not ‘I am in Christ, and therefore do not sin,’ but “7 have sinned and therefore must have been pro tanto removed from Christ, The arguments against which St. John is contending may be thus stated :-— I. Many of these things which you (St. John) argue against are merely offences against self, are in matters of important obligation, such as brotherly love, which is forbidden by no law, either positively or nega- tively. St. John answers this by identifying ἁμαρτία and ἀνομία, and showing that breaches of the one are breaches of the other, and by show- ing—a, That Christ came to release us from these ἁμαρτίαι ; and B. That Christ was entirely free from them. 2. That an outward act of sin does not always imply a betrayal of Christ, inasmuch as it was not the man that sinned, but only the bad part of him. This St. John answers by stating that as long as, and in proportion as, a man abides in Christ he can resist sin ; and that if he sins in that same pro- portion, the eye of his mind has been blinded, and his understanding darkened. Hence the importance of keeping our sight of Christ clear, and our knowledge fresh, by religious meditation and exercise. πᾶς ὁ ἁμαρτάνων... αὐτόν] The same truth is stated in another shape. There must be inward falling away before there can be outward sin. If we were to take this passage to mean that the commission of sin proves that the sinner has never known or seen Christ, with its corresponding proposition that one who has once seen or known Christ can never fall into sin, the result would be in the very teeth of numberless passages which speak of and imply the possi- bility of a Christian’s falling away and recovery. ‘There is not a single one of the Gospels or Epistles which does not contradict this teaching, and therefore this interpretation must be at once put aside, as not giving the real meaning of the passage. It might be supposed that St. John was speaking of a perfect Christian state, in which, seeing Christ and knowing Him in reality, the man could not sin; and then the passage would mean ‘a perfect Christian cannot sin’ But this is an impossible state, for ‘if we say we have no sin, ὅσο. In this Epistle, ii. 13, those to whom St. John is writing are spoken of as knowing the Father; and the solution lies, I think, in the perfects, which should, in our idiom, be translated by the presents, marking a past state continuing into present time, ‘does not continue to know.’ It marks that though the state may have existed in past time, it exists no longer now. (Ellicott ad Ephes. 11. 8. The per- fect connects, the aorist disconnects the past and present.) The act of sin is a sign that the spiritual vision has been darkened, so that Christ is no longer present to the eye of the mind; in different degrees, according to the degree of the sin, Christ is more or 44 IQANNOT TOT ATOSTOAOT er > » 9Q\ ¥ »"ἦ» , 5 κ 7 ἑώρακεν αὐτόν, οὐδὲ ἔγνωκεν αὐτόν. Texvia, μηδεὶς Δ Ἔ La) ε A Ἂν ’ / , πλανάτω υμας" ο TOLWY TV δικαιοσύνην, δίκαιός nw Ld 8 ἐστι, καθὼς ἐκεῖνος δίκαιός ἐστιν. less obscured ; and Christ is no longer known, i.e. the spiritual understanding has become dead, so that Christ is no longer present in the thoughts of the rational man. ‘The perfect is used because the state has begun, but has not continued; ‘is not in a state of light and knowledge at the moment of the sin’ (for this sense of the per- fect see Gr. 399. obs. 5). There must be an inward obscuration and diminu- tion of the spiritual organs and spiritual reason before sin can be com- mitted. Thus, lust bringeth forth sin, by hiding our Saviour from our view, and lessening our intuition and apprehension of Him. Some suppose a difference in degree between ὁρᾶν and γινώσκειν, though they are not agreed which is the higher, so that we cannot lay any stress on this sup- posed difference. The one, ὁρᾶν, is more instinctive than the other, γινώ- σκειν. Inthe latter our reason and intellect come in. ὁρᾶν cannot refer to the personal sight of Christ, inas- much as that is an historical fact ina person’s life which no sin could take away. 7. texvia ... ὑμᾶς] The endea- vour of false teachers in favour of false doctrine in practice, the separating the inward state from the outward life of a Christian, is here definitely pointed out. The error is twofold. 1. He who has accepted Christ can- not sin, 2. A man cannot sin while in a state of grace. The answer given by St. John is that a man can- not sin as long as grace remains unimpaired in Him, and that every sin denotes an antecedent diminution of grace. Darkness without betokens ~ Ἁ ὁ ποιῶν τὴν that the light is in that degree extin- guished, 6 ποιῶν... ἐστίν] The practical test of a man’s being in a. state of holiness (δίκαιος), at least in the way in which Christ is holy (καθὼς ... ἐστίν), the way in which a man can be a son of God in Christ, is practical righteousness or holiness of life. It does not seem to be merely after the example of Christ, but to describe and define the holiness of which the apostle is speaking, as opposed to the heathen notions on the subject. False teachers might take advantage of the dictum in ancient philosophy, that just actions did not necessarily prove a man to be righteous; but the actions of Christian morality (καθὼς ἐκεῖνος δίκαιός ἐστι) can proceed from nothing but a moral state produced by faith and grace, faith supplying the materials, so to say, and grace working them up. 8. ὁ ποιῶν..-: ἐστίν] The com- mission of sin marks a falling away from grace, a renewal of the old man, a falling away either in belief or in the tone of the mind, by the indul- gence of lusts; and that he who com- mits it is, as faras his sin goes, a child of the Devil. Ofcourse this may be viewed as extending over a man’s whole life, and then it may be said absolutely that he is a child of the Devil. were, ts born of; his inward evil life ἐκ τοῦ διαβόλου, comes, as it springs from an indwelling evil spirit, as the life of the faithful Christian springs from the indwelling Holy Spirit. ὅτι... ἁμαρτάνει} This does not express the cause why the Devil is i ENISTOAH KAOOAIKH ΠΡΩΤΗ. 45 e , 3 A / 3 , 4 be ee) A ἁμαρτίαν, ἐκ τοῦ διαβόλου ἐστίν" ὅτι am ἀρχῆς ὃ διάβολος ἁμαρτάνει. τοῦ Θεοῦ, ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου. ε 5 ἴων 5 ᾽ὕὔ ε TeN εἷς τοῦτο ἐφανερώθη ὁ υἱὸς πᾶς ὃ 9 A A e ΄ὕ A 9 γεγεννημένος ἐκ τοῦ Θεοῦ, ἁμαρτίαν ov ποιεῖ, ὅτι la) lad , \ σπέρμα αὐτοῦ ἐν αὐτῷ μένει" καὶ ov δύναται apap- the_sonree—of_oyil, but a proof that he is so. Human sin was posterior in point of time to the sin of the Devil. The Devil sinned first, and then seduced man to sin; he is to man the “Father ofsin. eras ἀπ᾽ ἀρχῆς] Not the creation of the world, nor the commencement of the human race, nor the commencement of the Deyil’s existence, nor the moment of his fall, but in relation to human sin. ἁμαρτάνει] is the indefinite present, as if the whole of time were lying before us in an unbroken present (Gr. 395. 1). 9. εἰς τοῦτο... διαβόλου] As sin is the characteristic energy of the Devil, so on the other hand our Saviour’s function on earth was to destroy his work, to hinder sin in man andaround him. The opposition between the children of God and the children of the Devil is thus brought prominently forward in confirmation of the doctrine that the doing the works of the Devil, or abstaining from them, are the tests of a man belonging to, or not belonging to Christ. πᾶς ὃ γεγεννημένος ... μένει] ex- presses the same truth as before, Kal ov though in another form. Abiding in Christ before constituted a man’s freedom from sinning; now it is the new birth, the sonship of God. As long as the spiritual life, sown at the recreation of the new man, abides in its full vigour, sin is impossible. If a regenerate man sins, the seed must more or less have ceased to live, despite in some shape or other must have been done to the Spirit of Grace. μένει marks the previous existence of the seed, and its abiding is given as the reason for the man’s not com- mitting sin. γεγεννημένος, he who having been born continues in that new birth. σπέρμα] may be either the ‘word ot God,’ as in the parable of the sower, or the ‘word of truth,’ James i. 18; but the context γεγεννημένος points rather to the Divine Life, whereby the new man is created and lives, or, in other words, to the gift of the Holy Ghost, whereby (σπορᾶς ἀφθάρτου, 1 Pet. i. 23) a new spiritual life is superadded to the natural life, analo- gous to it. This σπέρμα is not love or any other Christian grace, for these are rather fruits of the seed than the seed itself. αὐτοῦ] of God; given by God. . γεγέννηται] The two points to be considered are, first, the meaning of γεγεννημένος and γεγέννηται, and secondly, of ἁμαρτάνειν. In this passage γεγεννημένος and γεγέννηται cannot be taken simply as past tenses, whatever meaning we may give to ἁμαρτάνειν, for if so it will contradict very many passages of Scripture, if not the whole practical teaching of the Gospel. If it be so taken, then no man can have been born of God, for all men sin (if we say that we have no sin, &c.). But men are spoken of as born of God in this very Epistle, and therefore it cannot be taken literally. Besides which 46 -IQANNOT TOT AIIOSTOAOY it stands in contradiction to the exhortation to all Christians without excep- tion to take heed lest they fall, expressed in various ways, but all with the same bearing on this passage. We are compelled therefore by Scripture itself to seek some other explanation of it. 1. We may throw aside the notion that ἁμαρτάνειν means deadly sin or final apostasy, &c., as well as that od δύναται merely signifies ‘unusual’ or ‘difficult. Such methods are evasions rather than solutions. They are only justifiable when they are necessitated or suggested by the context. How far this is the case here we shall presently see. 2. If we take γεγεννημένος ἐκ Θεοῦ to mean an abstract state of perfection, which in this world can exist only in idea, we get rid of the difficulty stated above; but we also take from the passage its practical character, which is evidently the primary point in St. John’s mind, inasmuch as he is laying down the practical connection between regeneration and holiness of life, so as to serve as a test for each man to judge .his state by, and as an answer to the erroneous teaching which held that sin did not destroy or interfere with a man’s assurance of being born of God, i.e. in a state of salvation. If the invariable connection only holds good in idea and not in practice, the practical use of it would be gone. There is no such state in life, and therefore sup- posing sin to disprove a man’s being in the ideal state of perfection, it would have no bearing on his having attained to such a degree as was attainable by man. Besides which Christians are spoken of in this Epistle as born of God, and children of God, and therefore it is reasonable to suppose that the phrase here expresses an actual, and not an ideal perfection. 3. Huther, stating truly that the great object of the apostle is to estab- lish the contradiction existing between sin and a state of grace, not merely in idea, but in practice, solves it by saying that the Christian does not sin and cannot sin, though the old man in him does and ean: the Christian hating sin is trying to purify himself, and is fighting against sin. But this solution seems inadmissible. It is unpractical, as anyone might persuade himself that he had enough good in him to be born of God, and that even though he sinned, yet as far as he was a τέκνον Θεοῦ he did not sin, but only as far as he was a natural man. So that all that an act of sin would bear witness to would be that there was evil in the man as well as good, while it would further teach that the Christian was not responsible for the evil within him, as being forced upon his better self by the power of evil. But it is the compound man who is to be judged by his works; we may not safely assign the evil to some other self which is not responsible. In fact, this solution—however true may be the theory on which it is built, that there are two principles within us, natural evil or the old man, and infused grace or the new man—is one of the worst forms of antinomianism, inasmuch as it is plausible and has something to rest on, and explains away the apparent contradiction between sin and God which antinomianism involves. It would moreover entirely destroy the practical character of the passage, and we cannot conceive St. John to be stating the doctrine as a dogma of ideal psychology, but as a fact in actual religious life. We shall, I think, fulfil the necessary conditions of being in harmony with the rest of Scriptural teaching, and of having a direct practical bearing on life, ἘΠΙΣΤΟΛῊ KA®OOAIKH ΠΡΩΤΗ. 47 and on the context, if we take γεγεννημένος in the very usual perfect sense of a state beginning in past time, and continuing into the present ; i.e, it isnot only a thing of the past, but of the present, and yet not only a thing of the present but of a past, so as to be linked into a man’s moral being, The force of the perfect will come out more clearly if we contrast it with the sense which the present or aorist would have given, ywéduevos ἐκ Θεοῦ would have been merely the act of regeneration either present, or viewed as present. 6 yevvnOeis would have been the same viewed as past, Then if we take ἁμαρτάνειν to mean any sin whatever, he who is in a regenerate state, in whom his spiritual life is a thing actually in power within, he cannot sin. He cannot sin, that is, without having in some degree fallen away from the state of regeneration, without the seed of God having in some sort and degree ceased to operate within him. His faith in Christ must have been somewhat obscured, either by decrease in itself, by his forgetting some revealed point of God and His will, or by being overshadowed and dimmed by some lust or evil passion, and thence, his safe- guard and stay being withdrawn, the old man developed into the act of sin. So that the act of sin is not to be regarded only as an act of disobedience to God, counterbalanced by his faith, and therefore to be unheeded, but as a proof that his faith is in some degree failing, that he is in some degree falling. And if this is true of all sin, much more is it true of the great violations of God’s will. It expresses very forcibly the opposition between sin and a state of salyation, so that those whom the apostle has in his mind may both by their sin and by their calling be convinced and warned into repentance, It is one lesson of our Lord in His parable of the strong man armed keeping his house and being in safety. If he lays aside his arms his enemy becomes stronger than he. He that is in us is stronger than he that is in the world as long as we have Him dwelling in us; but when He departs, and in degree us He does depart, lust can bring forth sin. This tells us how one who has faith can fall away. It is not that faith is not strong enough to win the victory, but our faith has become faint and weak ; thus a small secret bosom sin, or desire to sin, can bring forth death. Nor is it hard to see how this is, The temporary suspension of reason will illustrate this. A man in his senses would never commit suicide ; before he can commit the act the perceptions and powers of reason must have been obscured and weakened. ‘As long as our faith keeps God and Christ and the Holy Ghost in their several functions, vividly and actively in the soul, so long does a temptation when it comes before us remind us of the danger of sin, and we reject it by the further help of God's grace. But if our remembrance of God, Christ, and the Holy Ghost—if faith, that is —be but dim, if the passion of hatred for instance hides these things from us, then the temptation or opportunity suggests only the gratification which belongs to the natural man, and we accept and act upon it. The next point is the force of ἁμαρτάνειν: If this comprehends all sin, great and little, it must either mean that every sin of every hue implies some falling away from a state of regeneration, the argument from this being a fortiori of great sins ; or it must be merely a general statement of the opposition between sin and the state of regeneration, but without any direct bearing on the test which St. John is laying down; or we must give ἁμαρτάνειν a special sense. This can only be done if we are led to it by Scripture, or by the context, 48 IOANNOT TOT ΑΠΟΣΤΟΛΟΥ͂ , 4 > A A“ ’ 3 ’ , IO TQAVELV, OTL EK του Θεου γέγεννηται. εν τουτῳ φανερά 9 Ν ΄ A lal Ων Ν » A , ἐστι τὰ τέκνα τοῦ Θεοῦ Kal τὰ τέκνα τοῦ διαβόλου. lal ε A nw , ΕῚ 3 3 ΄΄“' A Πᾶς 6 μὴ ποιῶν δικαιοσύνην, οὐκ ἔστιν ἐκ τοῦ Θεοῦ, x e Ἁ 9 A Ν Ε] Ν. 5 aA ν ν II καὶ ὁ μὴ ἀγαπὼων τον ἀδελφὸν αὑτου. OTL αὐτὴ 3 Ν ε 3 ia ἃ 5 , 3 b) > lal 4 > ἐστὶν ἢ ἀγγελία ἣν ἠκούσατε aT ἀρχῆς, Wa aya- or both. By Scripture we are led to say that ἁμαρτάνειν cannot mean every the smallest sin, because then there would be no such state as the being born of God; and the context gives us the sort of ἁμαρτία which the apostle speaks of. Inverse 10 πᾶς 6 μὴ ποιῶν δικαιοσύνην καὶ μὴ ἀγαπῶν τὸν ἀδελφὸν is spoken of as οὐκ ἔστιν ἐκ Θεοῦ; so that we may safely lay it down that even supposing that every sin implies a falling away, and that there is an opposi- tion between sin and regeneration so strong that it can hardly be overstated, yet what St. John has in his mind is rather the particular ἁμαρτία mentioned in y. 10, viz. unrighteousness of life, and the lack of brotherly love. ἐν τούτῳ. .. διαβόλου] Herein is the open difference between the sons of God and the sons of the Devil; be- tween those who are Christ's and In proportion as a professing Christian sins he may be sure that he has passed from his state of adoption into the power of evil. He can make no mistake about it. ἐν τούτῳ is by some referred to what those who are not. goes before, by others to what comes after. The fact is it refers to both. What has gone before is re-stated ina more distinct and more practical form in the latter part of the verse. τοῦ διαβόλου is not found elsewhere, but the notion is applied by our Lord to the Jews (John viii. 44). Socinus says that these words mark that a man must be either one or the other; but still it would seem that there are many. degrees of each, and stages between them. A man at the moment of his sin has cast off God, and obeyed the Devil, but repentance regains faith and sonship. πᾶς ... αὐτοῦ] The doctrine laid down above is stated in its negative and more practical form, bearing more definitely on the apostle’s τέκνα object, which here is not so much to show that good works argue a state of grace as that evil works prove the contrary. ᾿ ὁ μὴ... δικαιοσύνην7ὕὔ he who does not lead a life of righteousness and (kale ac The former is common to the Jewish and indeed to all religions which imply morality. The latter is the new commandment of the Gospel, not recognised in other systems. Others take καὶ 6 μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ as a mere explana- αὐτοῦ) love. tion of δικαιοσύνην, but if so it is diffi- cult to 'see why St. John should haye thus repeated himself. Moreover, the 6 before μὴ ἀγαπῶν is rather against this, for it is distinctive. The fact is that to the ancient mind love of brethren was not co-ordinate with δικαιοσύνη. τὸν ἀδελφόν] the article expresses the whole class. οὐκ ἔστιν ἐκ TOD Θεοῦ] = οὐκ ἔστιν τέκνον Θεοῦ. 11. ὅτι... ἀλλήλους] gives the reason why the ἀγαπή spoken of is to be considered a necessary grace of re- generation because it was a charac- teristic point of Christian morality, as ETSTOAH KAGOAIKH IPOTH. 49 πῶμεν ἀλλήλους" ov καθὼς Κάϊν ἐκ Tod πονηροῦ Hv, 12 καὶ ἔσφαξε τὸν ἀδελφὸν αὐτοῦ: καὶ χάριν τίνος »» ΕῚ , Ψ ey, 5 “ \ 4 Ν Si ἔσφαξεν QUTOV ; ΟΤιτα εργα αὐυτου πον ρα Ὕ). TO δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια. > ~ , μου, εἰ μισεῖ ὑμᾶς ὁ κόσμος. μὴ θαυμάζετε, ἀδελφοί 13 Ἡμεῖς οἴδαμεν ὅτι 14 Ἄ 5 »“ fo! > \ ͵ὔ [2 μεταβεβήκαμεν ἐκ τοῦ θανάτον εἰς τὴν ζωήν, ὅτι set forth in the very first part of His ministry, that we love one another; ef. Matt. v. am ἀρχῆς] The commandment to love one another, in the breadth of its application as taught by Christ, was one of the earliest features of the Gospel. The force of ἀρχῆς is defined by ἠκούσατε, ye have heard as Chris- tians, and therefore points to the time when men became Christians, i.e. to the earliest times of Christian teach- ing. If it had been 7 ἀπ᾽ ἀρχῆς it might have been referred to any time which might be viewed as an ἀρχή ; but the word ἠκούσατε limits it to the ἀρχή of the period when it was possi- ble for Christians to have heard it. tva] gives the contents, not the object of the ἀγγελία, though of course the latter is implied, 12. od... αὐτοῦ] Some supply ovx ὦμεν, and make it depend upon ἵνα; but the grammatical solecism is quite a sufficient objection. Others supply ‘ Let us not be so minded,’ but ov in such a formula is inadmissive; if any verb is to be supplied it must be in the indicative. De Wette, taking it as an inaccurate comparison of opposed objects, says we ought to attempt to complete the phrase. In other words, that it is an idiomatic formula for negative comparison; but it may be grammatically explained by joining οὐ as a privative to καθώς, making it equal ἀνομοίως 7, or, as we say, not . . . as; see John vi. 58. τοῦ πονηροῦ] i.e. διαβόλου, masc. not neuter. Cain was a child of Satan, as Christians are sons of God. Kal ἔσφαξεν] καί is consequential, = ὅς (Gr. 752. 2. obs.). σφάζειν marks the violence of the act. The aor. of the single act is contrasted with the impf. ἦν of the state. καὶ... αὐτόν] This form marks that the apostle laid emphasis on the point which it introduces. ὅτι... δίκαια} The wickedness of Cain’s works shows that it is by evil works that a man becomes and isa child of Satan; and therefore evil works belong to the children of Satan, and not to the children of God. The evil works caused God to reject Cain’s sacrifice, and then arose anger and jealousy ; or the evil works may refer to Cain’s sacrifice directly, as being abominable in God’s sight, embodying and expressing pride in some shape or other. 12. py... κόσμος] St. John introduces this par parenthése, sug- gested by the context, that evil always hates good, even as Cain hated Abel, and therefore the hatred of the world need not surprise us. et] does not express any actual doubt or uncertainty (Gr. $04. 9). 14. ἡμεῖς οἴδαμεν . .. θανάτῳ] Another characteristic and recom- mendation of brotherly love is that it is a test of our spiritual life and a eround of assurance. μεταβεβήκαμεν] We have passed 50 IQANNOT TOT ΑΠΟΣΤΟΛΟΥ͂ ἀγαπῶμεν τοὺς ἀδελφούς" ὁ μὴ ἀγαπῶν τὸν ἀδελφόν, / 5 La) / ~ ε “A ΝΥ > x 3 A 15 μένει ἐν τῷ θανάτῳ. πᾶς 6 μισῶν τὸν ἀδελφὸν αὐτοῦ, 3 ΄ 3 , uy y a 9 ἀνθρωποκτόνος €OTL* και οἴδατε OTL πὰς ἀνθρωπο- τό , 5.,"ὰν Ν 27 3 aes ΄, 3 KTOVOS οὐκ EXEL Conv QALWMVLOV EV αὐτῷ μένουσαν. Ev , 3 ΄ \ 5.5 Ἣν Ψ 5 ue EN ee eee TOUT®@ ἐγνώκαμεν ΤῊΡ ΟὙΤΟΊΤΉΨ, OTL EKELWOS UTEp μων Ν \ 5 lal y a XN ee “A 3 la ε Ν τὴν ψυχὴν αὐτοῦ ἔθηκε" καὶ ἡμεῖς ὀφείλομεν ὑπὲρ from death and are in a state of life ; from our old state of death, the natural man, into the new state of life, the regenerate man. ὅτι of course refers to οἴδαμεν. Bro- therly love is the ground of our assurance. ὃ pi... θανάτῳ] The lack of bro- theriy love is a proof that a man has not passed from the natural to the regenerate state, or has not continued in the latter. I5. πᾶς ... ἐστί] Another mo- tive for cultivating brotherly love, and for viewing it as a test of a regenerate state, is the heinousness of the contrary. ἀνθρωποκτόνος] Murder is only hatred carried out into act. The man who hates has murder in his heart. The notion is suggested by the mention of Cain. πᾶς... οὐκ ἔχει] Rather an uni- versal affirmative, ov« being joined as a privative to ἔχει, and equalling ‘is without’ (Gr.659. 8.and 905. 9. a.). ζωήν] Spiritual life, the essence of the regenerate state, μένουσαν]ὔ may be taken to mean that the αἰώνιος ζωή once abiding had passed away ; but St. John is speak- ing here too generally of ἀνθρωπο- κτόνοι in general to admit of its being confined to those who having had grace and life had fallen away into dead work; in which case the word here only means that permanent existence which is a characteristic of the (wh αἰώνιος, even though liable to fall, and often falling. Liicke: ἔχειν τε μένον ‘bezeichnet den bleibenden und vollen Besitz einer Sache.’ But, on the other hand, as St. John has in his mind principally the state of those to whom he was writing, he may have used a word in a sense applicable to them, though not per- fectly suited to the context. 16. ἐν τούτῳ... τιθέναι] An- other characteristic of love is that it is practical, and therefore must be judged of by its works. ἐν τούτῳ] refers to what follows. ἐγνώκαμεν] know intellectually, have an idea of what love is, not the love of Christ, nor yet the love of God, but love in the abstract. We can understand the nature of love, and to what a degree it extends. ἐκεῖνος} Christ. ψυχὴν τιθέναι] As it were fo pay one’s life, or to lay it down. The pas- sages John x. “17; Xill. 37; xv. 13 favour the latter. The former is derived from the latter, in a sense analogous to that of ‘pay;’ frequent in Demosthenes. Cf. Reiske Intro. Dem.,and Dissen. Demosth. de Corona. ὑπέρ] This is taken from John x. 11, where our Lord speaks of Himself as the Good Shepherd, who lays down His life for the sheep. When we look into this simile our Saviour’s act stands forth as a vicarious sacri- fice. A good shepherd encounters at the risk and loss of his own life the EWSTOAH KA®OAIKH ΠΡΏΤΗ. 51 τῶν ἀδελφῶν Tas ψυχὰς τιθέναι. ἃ ἃ » Ν ος ὃ αν eX) TOV βίον τοῦ κόσμου, Kat θεωρῇ τὸν ἀδελφὸν αὐτοῦ / ¥ ἊΝ Χ » Ν λα > oe | " XPELaV €XOVTA, και K Εὐσ τα OT αγχνα αὐτου QT 5 Lal “A e 5 , ἴω La) y Le) QUTOU, πως ἢ ἀγάπη τοῦ Θεοῦ μένει ἐν αὐτῷ; τεκνία 18 μου, μὴ ἀγαπῶμεν λόγῳ μηδὲ TH γλώσσῃ, ἀλλ᾽ ἔργῳ καὶ ann θείᾳ. Κ \ 9 ΄ ΄ θ Ψ 3 fa al εν TOVTW γνωσόομεῦσα OTL EK Τῆς 19 > ’, 3 PB \ ¥ > la) / Ν ἀληθείας ἐσμέν, καὶ ἔμπροσθεν αὐτοῦ πείσομεν τὰς wolf, to give the sheep, who would otherwise have been killed, the chance of escape. τιθέναι] We ought to imi- tate our Saviour’s love in kind, in our love being practical; and in degree, in our love being unbounded. Cf. Rom. xvi. 4. 17. ὃς δ᾽ dv... ἐὄν, αὐτῷ] An illustration, and possibly αὐ _ ho- minem, of the practical nature of the brotherly love he is speaking of, in its application to everyday life. ὃς δ᾽ ἄν = ἐάν τις (Gr. 828. obs. 1). δέ is con- tinuative, introducing the application as following from the foregoing thought. ἣ ἀγάπη τοῦ Θεοῦ] is either ‘love towards God,’ or, which is more in harmony with the context, ‘the love of God, which is the indwelling prin- ciple of the spiritual life. μένει] too rather points to this latter meaning. 18. .. ἀληθείᾳ] A fur- ther personal application of the pre- ceding. λόγῳ μηδὲ τῇ γλώσσῃ] Huther makes γλώσσῃ merely an explanation of λόγῳ, to signify that by ἀγαπᾷν λόγῳ merely the verbal expression of love is meant; but this seems fan- ciful and needless. It would seem better (remarking that it is not λόγοις but λόγῳ) to take it as signify- ing theory as opposed to practice (ἔργῳ) ; and μηδὲ τῇ γλώσσῃ words as [orl ΓΟ ἡ τεκνία. E opposed to realities (ἀληθείᾳ). Cf. Theognis, 979 : “ μή μοι ἀνὴρ εἴη yAdo- on φίλος ἀλλὰ καὶ ἔργῳ." τῇ γλώσσῃ] The article marks the tongue as the organ of pretended love. Huther thinks that ἀληθείᾳ is added to ἔργῳ to mark that practical love is the only true love; but this confusion of the two notions misses the force of the expression and of the antithesis to λόγος and γλώσση. Cf. Jas. 11. 15, 16. 19. ἡμῶν] Another motive to practical love is that it is the ground and test of assurance. ἐν τούτῳ = ἀγαπᾷν ἐν ἔργῳ καὶ ἀληθείᾳ. καὶ ἐν τούτῳ. γνωσόμεθα] = μελλόμεν (Gr. 406. 5). ἐκ τῆς ἀληθείας] ἐκ marks the origin, or rather that on which we depend and belong to as clients. τῆς ἀληθείας, the truth itself, ie. the Gospel truth. Huther: ‘Die Liebe ἐν ἀληθείᾳ ist das Zeugniss der Geburt ἐκ Tig ἀληθείας. ἔμπροσθεν αὐτοῦ] Not in the day of judgment, but as each Christian feels himself ever in God’s sight. The deceitfulness of the heart (above all things) makes the double witness necessary. πείσομεν] Huther says πείθειν in its proper force may have either of two meanings ; to persuade the mind (1) to believe something, or (2) to do something. But it is difficult to find 5) a“ γινώσκειν 52 IQANNOT TOT AIIOZTOAOT 20 καρδίας ἡμῶν: OTL ἐὰν καταγινώσκῃ ἡμῶν ἡ Kapola, i u Ψ ,ὔὕ 5 Ν i Ν wn 1 e nw QA ὅτι μείζων ἐστὶν 6 Θεὸς τῆς καρδίας ἡμῶν, καὶ anything in the context which the heart is to be persuaded to believe. If we take the second, we may from the general bearing of the context supply active deeds of love as the result of the persuasion. But neither does this suit the context, for this practical love is the agent of πείθειν, and not the result of it. The general interpretation is that of ‘appeasing or quieting’ our hearts to make them cease accusing us. This is correct as far as it goes, but the real force of the passage is developed by giving πείθειν its rhetorical sense of a pleader prevailing with the judges ; and this sense is suggested and con- firmed by καταγινώσκῃ, which has also a rhetorical or forensic force, of either deciding against a person or forming an opinion adverse to him. We then may be able thus to represent the process. A Christian’s heart burdened with a sense of its own weakness and unworthiness forms an unfavourable opinion of the state of the soul, pronounces against its sal- vation. If we are conscious of prac- tically loving the brethren, we can adduce this as evidence of the con- trary, and give the heart ground to change its opinion, and to reassure itself. Anyone who has had ex- perience of the doubts and fears which spring up in a believer's heart from time to time of whether he is or is not in a state of condemnation will feel the need and the efficacy of this test of faith and means of re- assurance. It is the same notion as that of St. Paul in the Epistle to the Romans, ‘ The Spirit beareth witness with our spirit that we are the sons of God ;’ except that in this our own spirit is represented as in a state of confidence ; while St. John represents our spirit as doubting and accusing until persuaded by the evidence which the presence of practical love on his daily live gives of his being a child of God, or in other words having the Spirit of God. 20. ὅτι ἐὰν . . . ἣ καρδία] A difficulty arises from the repetition of ὅτι in the next clause. Stephens proposes to change the first ὅτι into ἔτι. Others change ὅτι ἐάν into ὅτε ἄν for ὅταν ; others explain the second ὅτι by δηλόνοτι, perfecto ; others sup- ply some sentence between ὅτι and ἐάν, because we ought to know our heart, &e., that, &c. All of which only mark the difficulty of the pas- sage. We may take the second ὅτι as an emphatic repetition of the first, occasioned by the intervening clause (Gr. 804. 3); but the most satis- factory way is to take ὅτι ἐάν for 6 τι ἄν. ἐάν for ἄν is in many passages an indisputable reading; and we find the combination 8 τι &yin John ii. 5; xlv. 13; xv. 16. It need hardly be said that καταγινώσκειν takes an accusative of that which a man lays to the charge of another. This clause then belongs to what goes before. ‘We shall be able to con- vince our hearts, if in anything they are disposed to convict us.’ And then the next clause gives a conclusive reason why this should be. ὅτι μείζων. .. πάντα] God is greater than us, particularly in that He knows all things. So that if God by the presence of His Spirit within us, as Shown by an active life of love, witnesses that we are children of ἘΠΙΣΤΟΛΗ KAQOAIKH ΠΡΩΤΗ. 53 , γινώσκει πάντα. ἀγαπητοί, ἐὰν ἡ καρδία ἡμῶν μὴ 21 καταγινώσκῃ ἡμῶν, παρρησίαν ἔχομεν πρὸς τὸν ΄, Ν᾿ eX 2X SAN Νὴ , 3 5 A Θεόν, Kal ὃ ἐὰν alTaper, αμβάνομεν παρ αὐτου, 22 Ψ \ 2 Χ Sk σὰ A \ \ 9 \ OTL TAS ἐντολὰς αὐυτου ΤΉβουμεν, και τα apeoTa God, we may trust to Him in spite of the misgivings or accusations of our hearts. It is a matter of everyday spiritual experience that doubts rise up in the hearts of even faithful Christians as to their salvation. A life of practical love is the answer given by God’s Spirit to reassure such a one. ὅτι μείζων] The indefinite notion of μείζων must be defined by the context, and here it is defined by the clause καὶ γινώσκει πάντα. This is the par- ticular point in which the Divine superiority is exhibited here. αὐτοῦ] He now proceeds to a fresh blessing arising from brotherly love. If we succeed in this by the aid of God's Spirit bearing witness against our spirit, persuading our hearts so that they no longer condemn us, we have that παρρησία, that undoubting and unwavering confidence and assurance towards God that makes our prayers effectual; we have that faith in our spiritual state, that loving confidence 1. “ἀγαπητοὶ ..- in God, which makes prayer prevail- ing. παρρησίαν]ὔ is properly liberty of speech. We have the right and the power of telling God in prayer all that we feel or wish for, unreservedly. There is nothing between us and God —nothing to hinder us. So παρρησίαν λάλειν is to speak openly, without reserve or hesitation. Cf. Acts iv. 13: τὴν Tov Πετροῦ παρρησίαν, the bold unreserved speech of Peter. Then it means that confidence which lies at the bottom of such unreserve, Heb. x. 35: μὴ ἀποβάλητε τὴν παρ- But here the context seems to refer it to unreserved prayer. arpés (Gr. 638. ITI. 3. ¢.). 22. Kal ὁ ἐὰν. seems to be epexegetic, explaining the We are confident and unreserved because we know that what we ask He will give us. ρησίαν ὑμῶν. 2 ~ / . αὐτοῦ] καί nature of this παρρησία. παρ᾽ αὐτοῦ] = Θεοῦ. It is not necessary to supply any definite ex- planation or limitation of this clause, such as if we ask anything rightly. It is implied in the notion itself; even in such παρρησία all the requests of the Christian ‘zaturd rei’ subor- dinate themselves to the will of God ; after the pattern of our Saviour, ‘Father, tf Thou be willing’ is im- pled if not expressed. The matter will be treated of more at length in chap. v. 15. ὅτι τὰς. . . ποιοῦμεν] This may be taken as the reason why God gives us what we ask for, or as the ground of our confidence that He will do so. The latter is the best, as in the former the answer to prayer which is the result of the free love of God is represented as the result of our works and deservings. τὰς ἐντολάς] refers possibly rather to the positive side of our duty to- wards God, atid doing what He com- mands us; ἀρεστά rather to works of piety. The widow’s mite would be an instance of the latter. The two verbs τηρεῖν and ποιεῖν support this notion, or the two express the same actions, the one naming them as obedience, the other as love. 54 IQANNOT TOT ATIOSTOAOT 23 ἐνώπιον αὐτοῦ ποιοῦμεν. \ ν > Ν ε b) ‘ καὶ αὕτη ἐστὶν ἡ ἐντολὴ Ἦν ~ A “ lal αὐτοῦ, ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ 3 la) A Ν 3 4 > /, ἊΝ Ιησοῦ Χριστοῦ, καὶ ἀγαπώμεν ἀλλήλους, καθὼς 24 ἔδωκεν ἐντολὴν ἡμῖν. Ἅ ε a Ν 3 Ν καὶ ὃ τηρῶν τὰς ἐντολὰς la} ~/ , N \ lay αὐτοῦ, EV αὐτῷ μένει, καὶ αὐτὸς EV αὐτῷ. Ne) και εν 4 ba ν ’ > ε A > A TI , TOUT®@ γινώσκομεν OTL μένευ EV μιν, EK του εἰνευμα- ὌΝ τ Ne ey, TOS OU HW ἔδωκεν. 23. αὕτη . ἡμῖν] The two points of Christian duty, faith and practice. αὕτη] is attracted to ἐντολή (Gr. 657. 2. b.). tva] gives the nature and contents of the ἐντολή, not the aim (Gr. 803. 3. obs. 1). πιστεύσωμεν TO ὀνόματι, else- where εἰς τὸ ὄνομα] The dative signifies the trusting character of the πίστις; eis rather the adherence to though where two forms are so nearly iden- tical, it is perhaps hypercriticism to draw such possibly only fanciful dis- tinctions. the Christian profession ; What is meant by πιστεύειν τῷ ὀνόματι or εἰς τὸ ὄνυμα To believe in the name of Christ is to believe in that which His name signifies. Nor is it necessarily confined to the name ‘Jesus Christ,’ that would rather have been Ἰησοῦν Χριστόν, but it applies to what God has re- vealed of His Son, of His nature, character, mission, by the yarious names by which He has revealed Him; and thus it would include a complete faith in Christ and His Gospel as exhibited in His various functions belonging to and expressed by His various names. καὶ ἀγαπῶμεν ἀλλήλους] As πισ- τεύειν τῷ ὀνόματι expresses the intel- lectual state of the Christian, so ἀγαπῶμεν τοὺς ἀλλήλους expresses his moral or practical state. καί is not merely explanatory, giving the nature of the πίστις, but copulative, attaching the practical to the intellectual. καθὼς ... ἡμῖν] The ἐντολή may include both the πίστις and the ἀγάπη, or only ἀγάπη. This is the best, as it lays further emphasis on the leading notion of the chapter. διδόναι ἐντολήν = ἐνετείλατο] The singular number is the proper one for such a compound expression. 24. ὃ τηρῶν τὰς ἐντολὰς... αὐτῷ] The plural is possibly used to signify the multiform and multifold nature of God's will for us, and that all are comprehended, or it may refer definitely to ἀγάπη and πίστις. St. John concludes the chapter with that which has been the key-note of it all—the practical character of the Christian’s fellowship with God, and the practical character of the test whereby a Christian may judge of his state. ἐν τούτῳ... ἔδωκεν] The presence of the Holy Spirit in our hearts working in us effectually to the keep- ing of His commandments, is a sure test of our being in fellowship with God, even should our hearts, as in y. 20, be inclined to view vourably. ἐκ] (Gr. 621. 3. 6.) signifying the source whence the knowledge pro- ceeds. οὗ] is not partitive, but the simple attraction of the relative. it unfa- IV. The apostle again warns his EDISTOAH KAGOAIKH TIPOTH. 55 "ATATIHTOL, μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ IV. , Ν Α 5 5 lal a > 9 δοκιμάζετε τὰ πνεύματα, εἰ ἐκ TOD Θεοῦ ἐστιν" ὅτι πολλοὶ ψευδοπροφῆται ἐξεληλύθασιν εἰς τὸν κόσμον. disciples against false teachers, who were introducing notions contrary to what Christ had revealed and the Apostles taught in the Church. He had in the last verse of chap. 111. spoken of the gift of the Spirit as the assurance of our abiding in God, and he now so far limits this as to say that those which claimed to have the Spirit by reason of the exercise of miraculous powers, were not all to be accepted without enquiry, nor trusted to as sound teachers. I. μὴ παντὶ πνεύματι τεύετε] Some take this to be equi- valent to παντὶ τῷ λαλοῦντι ἐν πνεύ- ματι, and to mean simply false teachers who pretended to speak in the Spirit, that is, to be empowered by the Spirit to teach; and this would give a sufficiently good sense, and express with sufficient accuracy the apostle’s warning; but it would not, I think, give the exact notion of πισ- \ ἢ πνεύματι. There is a distinct intima- tion given by our Lord in Matt. xxiy. 24 that false prophets would be able to work signs and wonders as well as the true teachers, and the same notion is recognised by St. Paul in 2 Thess. li. 9; so that there is no reason, but rather the contrary, why there should not have been persons actually pos- sessing the power of working miracles, who were, though permitted by God, yet not from Him or of Him. These would be called πνεύματα, as the power whereby they were worked was outwardly, and claimed to be essentially, the same as that whereby Apostolic miracles were worked, the τὸ πνεῦμα τοῦ Θεοῦ. The way in which workers of miracles would be spoken of would be as ἔχοντες τὸ πνεῦμα, and the power whereby they worked would be called πνεύματα. St. John is simply warning the disciples not to trust every such exhibition of power as arguing the presence and sanction of the Spirit of God, but to test them. As to the continuance of these miracles worked by a power other than that of God, it may suffice to say that it is most reasonable to suppose that they would cease when miraculous powers ceased in the Church. The important thing to bear in mind is, that even supposing miracles in the present day to be real, that they are to be tested by doctrines existing from the beginning in the Church, and cannot be made the authority for any fresh revelation of novelties unknown to the Apostles. This is evidently the very point against which St. John is warning the Church. δοκιμάζετε] Hence we see that the enquiry and of course the decision in such points belongs to individuals, or at the utmost to the whole Church, and not to a single individual such as the pope. But the application to individuals is most in harmony with the context and with common sense. _ ἐκ] ‘proceed from God,’ not merely ‘are of God.’ ὅτι κιτ.λ.} gives the reason why it is necessary thus to prove them. ψευδοπροφῆται} Cf. 11, 18. ἐξελη- λύθασιν, have appeared openly. There does not seem to be any allusion here to those (11. 19) who had left the Church, but simply to certain teachers in the Church, who pretended that their false teaching came from God 56 INANNOT TOT AHOSTOAOT > , ’ Ν lal lal lal “ A ICY. TOUTW γινώσκετε TO Πνευμα Tov Θεου" παν πσνευμα ὃ ὁμολογεῖ ᾿Ιησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα, εἰς τὸν κόσμον, cf. John vi. 14; x. 36. ἐστί] The mark whereby the true prophet is to be discerned from the false one is by the doctrine he taught. ἐν τούτῳ] refers to what follows. γινώσκετε] may be either indicative present or imperative. The former is the better. We may see from hence how little in accordance with Apostolic teaching is the modern notion that we cannot distinguish between truth and false- hood with sufficient certainty to say that this or that doctrine is false, even though we hold the contrary to be true. It is true that we cannot, generally speaking, so demonstrate the truth of any doctrine as to satisfy 2. ἐν τούτῳ... and persuade those who deny it ; but this does not prevent our being able, for our own guidance and that of others, to assert absolutely that such and such doctrines are true, and such and such doctrines are false. So much at least is clear from the apostle’s here desiring his readers to use a particular point of doctrine as a test of a teacher being or not being in error. Of course if it had been impossible to say absolutely that this doctrine was objectively true it could not have been a test of the subjective truth of the teacher. We are to form a definite judgment on doctrines and use them as tests. Again, it shows the fallacy of the notion that it is immaterial what a man believes. Everyone’s belief must be true or the contrary, even in points on which Scripture speaks most mysteriously. Two seemingly, or humanly speaking, opposed doctrines may both be true, but he who denies either of them is so far in error, and may be thought and spoken of as such, if need be. τὸ Πνεῦμα τοῦ Θεοῦ] The Spirit of God, as distinct from other so7- disant spirits of prophecy, or the presence of the Spirit of God. Χριστόν... ἐληλυθότα)] The test of exhibitions of seemingly Divine power was to be truth of doctrine, and this more particularly in that point which was in the Church of that time the most important error ; the want of belief in which implied the absence of that faith in Christ and the Gospel scheme, without which a man would have received Christianity only in name. We are not to suppose that there are no other cardinal points of doctrine (be- cause in other passages of Scripture other such points are given), but this was the point in which heresy was then disturbing the peace of the Church and attacking the faith of individuals, The same principle mutatis mutandis may be applied to other points of heresy which in other ages have played the same part in the warfare of the world against Christ. I do not think it can be reasonably said that this heresy con- - tains and implies in itself all heresies, for manifestly it does not; but it betrays and implies a general spirit of disbelief and rationalism, which was called forth on that particular point in the then circumstances of the Church, as well as disbelief in a par- ticular point of vital importance to the faith of the Church as well as to that of individuals. For the same reasons we argue that freedom from this heresy does not imply freedom from others; nor does the passage ENIZTOAH KA@OOAIKH ΠΡΩΤΗ. δή A a A aA ὼ \ La ἐκ τοῦ Θεοῦ ἐστι. καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ 3 mean that this is the only error which breaks offa man from Christian fellowship, or that if a man is right in this, the rest does not matter. In the several ages of the Church there have been points other than this—in each age a peculiar false teaching: and in the several ages a right belief on this point was the great test of a man’s being in possession of Divine truth. There is, I suppose, scarcely a point of Christian doctrine which has not in one age or other been denied and assailed, but the whole body of the truth has in the ages, viewed as a whole, remained firm and established. Heresies are perishable ; truth is imperishable. Take any truth which has been assailed in some one age; it has stood unchallenged in other ages, and thus the witness of the whole, as a whole, is in its favour. ἡ In the next age another truth has been attacked, but it too in the other ages has been unassailed. The most successful heresies have been success- ful only during a portion of the Church's existence. The several truths have stood unquestioned ex- cept in the particular age in which they were assailed; and, therefore, the several heresies affect in a very small degree, if at all, the witness of the Church in favour of all and each of the facts of Christian truth. The ways of taking this passage are: (a) to join Χριστὸν ᾿Ιησοῦν, and take ἐληλυθότα as an infinitive, ‘ con- fesses that Jesus Christ is come in the flesh ;’ or as the participle, ‘ con- fesses Jesus Christ as come in the flesh.’ These two are very much the same, and differ only grammatically. (Ὁ) To make Ἰησοῦν the subject, Χριστόν the predicate, and ἐληλυθότα «.7.A, as the remote attributive in apposition =‘ confesses that Jesus 15 the Christ come in the flesh.’ In (a) we suppose St. John to be alluding only to that form of ‘ Doketismus’ which held Jesus Christ to be a mere phantom, the emphasis resting on ἐν σαρκί. In (b) we suppose St. John to allude to another form of ‘ Do- ketismus,’ which made Jesus and Christ two separate beings—and the passage li, 22 makes it possible that this was the heresy at which St. John was aiming; and again, the use of Ἰησοῦν in v. 3 without Χριστόν has a The substantial heresy was the denial of the actual and divine mission of the man Jesus. The interpretations which ignore the heresy are forced and untenable. Socinus makes the participle signify although, which would require πέρ. Grotius merely makes ἐν σαρκί mean a humble state, which betrays its own confutation. -- That the apostle is not speaking of heathen unbelievers we see from chap. 11. 22, where these false pro- phets are spoken of as haying once belonged to the Church. We may further observe that if in the early Chureh Christ had been viewed as a mere man, the Docetic heresy could not haye existed, for His exist- ence on earth as a mere man was 8 mere question of fact, denied by no one. What was assailed, mostly by explanations, was the fact asserted in the Church that the Son of God had appeared on earth in human shape. ἐκ Tod Θεοῦ] ἐκ is not merely be- longing to God, ‘ divine,’ but ‘ proceed- ing from God.’ 3. ὃ μὴ ὁμολογεῖ] μή is used either as referring to the mental per- similar bearing. suasion which the clause expresses, or more probably as marking the 58 IQANNOT TOT ATIOSTOAOT Ν ᾽ “A 5 al “wn 5 » Ν ia) , tov Inoovv, ἐκ Tov Θεοῦ οὐκ ἔστι" καὶ τοῦτό 5 Ἂ lal 3 / aA €OTL TO TOV aVTLVY PLO TOV, oO ἀκηκόατε ὅτι ἔρχεται, Ν aA a 4 καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη. Ὑμεῖς ἐκ A wn 9 ’ εἶ τοῦ Θεοῦ ἐστε, τεκνία, καὶ νενικήκατε αὐτούς" ν Τὰ 5 NN ε > ε A HK ε 5 Lal , ΕῚ Ν 5 ὅτι μείζων ἐστὶν ὁ ἐν ὑμῖν ἢ ὁ ἐν τῷ κόσμῳ. Αὐτοὶ 5 la) , 5 , Ἂν la A ἐκ τοῦ κόσμου εἰσί διὰ τοῦτο ἐκ τοῦ κόσμου logical bearing of the relative clause on the principal. It is not merely a defining characteristic of the false spirit, but it expresses disbelief in Christ as the reason why the false spirit is to be rejected (Gr. 742. 2). μὴ ὁμολογεῖ] Another reading seems to have been Ave: (Socrat. vil. 32; Ireneus 111. 17. Tertullian Ady. Mare. y. 16; Ady. Psychic. 1 * seems also to recognise it). It probably arose from the polemical writings in which those who denied our Lord’s advent as Christ in the fiesh were said λύειν τὸν Inoovr. τὸν ᾿Ιησοῦν] The article = this Jesus of whom I am speaking. ἐκ τοῦ Θεοῦ οὐκ ἐστί] Virtually equals ἐκ τοῦ διαβόλου ἐστί. καὶ τοῦτο... ἀντιχρίστου] It is not necessary or desirable to supply πνεῦμα. τὸ Tod ἀντιχρίστου is the essence or principle of Antichrist, the αὐτό Antichrist (Gr. 436. 2. ὦ. 5). Ci. Matt. xxi, 21; 1 Cor, x. 24; James iv. 14; 2 Pet. ii. 22. ὃ ἀκηκόατε] Cf. chap. ii. 18. The neuter relative, as well as the form to which it refers, marks that St. John had no definite person in his eye, but the general spirit which possessed several false teachers. ὅτι ἔρχεται is in the direct form to give emphasis (Gr. 886, 2). ἐν τῷ κόσμῳ] No longer merely in the invisible world of spiritual wick- edness, but actually in the visible state of things on earth. 4. ὑμεῖς... ἀκούει} The apostle now gives the relation in which the faithful stand to these false teachers, and consequently how they are to bear themselyes towards them, as belonging to a totally different state of things, and a totally different sphere of action. νενικήκατε] have withstood their attempts to seduce you from the truth. ὅτι... κόσμῳ] The secret of this victory over false teachers does not lie in the strength and faithfulness of the believer, but in the presence and might of Him in Whom they believe, and Who by their faith dwells in them. ὃ ἐν ὑμῖν] God, as they ἐκ Θεοῦ, so God is ἐν αὐτοῖς, or it may be Christ. ὃ ἐν τῷ κόσμῳ] 1.6. 5 διάβολος, whose children the false prophets are. ἐν τῷ κόσμῳ] Not merely in the false teachers, but in that whole system to which the false teachers belong. en ™ 5. Αὐτοὶ... ἀκούει] The dif- | ference between the sphere in which the false teachers move and that of the Christian accounts for and en- forces the essential difference between their teaching and that of the Church. | The false prophets belong to the heathen world, and consequently view things from the heathen point, and * Or ‘De Jejuniis,’ as this treatise is more commonly called. ἘΠΙΣΙΌΟΛΗ KA®OAIKH TPOTH. ἴων Ἄν Ἢ le 5 “A > , λαλοῦσι, καὶ ὁ κόσμος αὐτῶν ἀκούει. ε ’ὔ Θεοῦ ἐσμεν᾽ 59 e A 5 lal Ἡμεῖς EK TOU 6 Ν ΄ > ΄ Ole Ae awe 0 γινώσκων τὸν Θεὸν, ἀκούει ἡμῶν OS 5 » 3 A ἊΝ 3 3 a ε “ 3 ’ οὐκ ἐστιν ἐκ του Θεου, οὐκ ἀκούει ἡμῶν. “EK τούτου ’’ Ἂς “ la 5 ’ Ν lal γινώσκομεν TO πνεῦμα τῆς ἀληθείας Kal TO πνεῦμα τῆς πλάνης. ᾿Αγαπητοί, ἀγαπῶμεν ἀλλήλους " ὅτι put forth heathen principles for be- lief and conduct; mere principles of reason, such as even in the hands of heathen philosophy were false and meagre, and in the practical world were simply evil views and evil habits acknowledged and acted upon. The world naturally receives and approves the principles they set forth, and would probably receive Christianity as a mere human scheme of religious belief and practice if it were what they would have it to be. τ 6. ἡμεῖς... οὐκ ἀκούει ἡμῶν] | | The true teachers of the Gospel live in another sphere and belong to another state of things. We move in and belong to a divine and not a mere heathen state of things. We view things in a spiritual light, not merely what the reason of the world teaches and recognises, but what has _been revealed by God. And as he " who lives in the system of the world, and whose knowledge is confined to worldly views of things, receives the teaching of these false teachers, so he whose knowledge is of a different sort, who knows what God is, and conse- quently what man really is, he re- cognises and receives our teaching. ἐκ τούτου] sc. from what follows. δ e can distinguish the false teachers | from the true ones by this. The world receives the one, it does not receive the other. This is eminently true of those heresies which deny our Saviour’s Divinity. If in a pro- posed revelation there was nothing aboye human reason, no mysteries 7 that is, if reason could assent not merely to the sufficiency of the evi- dence in its favour, but to the reasona- bleness of the matter proposed, this would be in itselfan evidence against such a system. We thus find in St. John the argument that if there were no mysteries in revelation, so that it recommended itself to human reason, J this would be an argument against it. τὸ πνεῦμα τῆς ἀληθείας] This may be either: (a) the adjectival genitive, the true Spirit (Gr. 542. 5. obs. 3); or (8) the genitive of re- ference, the Spirit working in truth (Gr. 542. 5. 11. 8. @.); or (γ) charac- terised by truth (Gr. 542. 5. viii. B.); or (δ) as leading to truth (Gr. 542. 5. 11. 9. 4). Of these (a) and (γ) are the best. 7. From the rapid transition from this false teaching to the exhortation to brotherly love, it would seem as if this false teaching put forward selfishness and self-interest as the proper motive and guide for human action, instead of brotherly love. This would be quite consistent with what the apostle says above about these false teachers putting forth worldly principles. Mere worldly wisdom makes reason the rule of belief, and selfishness or self-love with regard to this world only the rule of practice. ἀλλήλους] refers to the Christian brotherhood rather than to mankind in general. General philanthropy is a doctrine of Christian morality, pro- vided that it be not so insisted upon as to make men swamp and lose sight 60 JOQANNOT TOT ATOSTOAOT τ 5 ’ ἴω »- ἣν nw nw wn ἢ ἀγάπη ἐκ τοῦ Θεοῦ ἐστι, Kal πᾶς ὁ ἀγαπῶν, ἐκ τοῦ “ , Ἂν ὃ Θεοῦ γεγέννηται, καὶ γινώσκει τὸν Θεόν: ὁ μὴ ἀγα- A“ > » Ἂν ,ὔ Ξ Y ε A > , 5 , TMV, οὐκ ἔγνω TOV Θεόν᾽ ὅτι ὁ Θεὸς ἀγάπη ἐστίν. of the more close and real relations of Christian fellowship. So*neither does patriotism exclude philanthropy, provided that a man does not lose sight of love of his country in an abstract and, for the most part, un- real and unpraetical love of the whole race. τὸν Θεόν] The Christians, who are the children of God, are especially bound to that which flows from God Himself. ἣ ἀγάπη] love in its widest sense. πᾶς . .. γεγέννηται] As love thus flows from God, it follows that in everyone who is possessed of this attribute it must have been put in him by God Himself. It must have been part of God’s creation, We may observe that the love here spoken of is not limited to the love between Christians, who are more especially, and in other points also, born of God, but it is ‘every one.’ If love existed in a heathen, it was part of God’s original creation, wherein man was created in God’s Even heathen virtues flow from and are the gift and creation of God. There is no reason why we should not receive this, or view it as incompatible with the notion of the higher re-crea- tion of the Christian, in which also love forms an important, if not the most important, element. ὅπι τις: image. καὶ γινώσκει Tov Θεόν] As far as any one is born of God, and possesses one of the Divine attributes, he knows God experimentally. Love, épso facto, gives him, as far as it exists, an instinctive knowledge of what God is, though he may not be able to express it in words or even realise it in thought, inasmuch as love is God. 8. Suh ἀγαπῶν... Θεόν] There is no reason why this should be limited to the Christian. He to whose heart love is a stranger is not only, as all,men are by nature, at enmity with God, but is utterly ignorant of Him. He has never had any know- ledge of God, for it is impossible that love should be utterly extinguished where it has once been lit. The man whose principle of thought, feeling, and action is sheer unmixed selfish- ness, who is uninfluenced by love of God or love of others, is little removed from the animal creation, who, of course, have no idea or notion of God. As an instance of such a being one might take some of the African kings described by Sir Samuel Baker, or some of the Shahs of Persia. The apostle seems here to be setting forth the divine nature and excellence of love in general, rather than stating any peculiar privileges of Christians, so he immediately applies what he has been saying to the particular love which Christians ought to have towards each other, but which, though differing both in kind and degree from love in general, yet so far falls under it that what is said to recom- mend and exalt the latter may be likewise said with greater force of the former. ὅτι ὁ... ἐστίν] Love is not merely one of the attributes of God, but rather His whole nature and being, as far as we can conceive of it, ἀγάπη without 7, love in the abstract. ENIZTOAH KA®OAIKH IIPOTH. 61 > yo > Ἂ ε 5 ’ “ fm 59 Γ an Ψ Ev τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ Θεοῦ ἐν ἡμῖν, ὅτι 9 lal A / ε XS > TOV υἱὸν αὐτοῦ TOV μονογενῆ ἀπέσταλκεν ὁ Θεὸς εἰς ἵν “ 5 7 > Ν . τὸν κόσμον, ἵνα ζήσωμεν Sv αὐτοῦ. ἐν τούτῳ ἐστὶν 10 ε > / 5 ν ε a) 5 ’ XN Θ ’,ὔ LAN’ ἢ ἀγάπη, οὐχ OTL ἡμεῖς ἡγαπήσαμεν τὸν Θεόν, a ἴω ἣν 3 Ἕ Xx EN OTL αὐτὸς ἠγάπησεν ἡμᾶς, Kal ἀπέστειλε τὸν υἱὸν \ Lad ε ~ e ip 5 , αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν. ἀγαπητοί, LI 9. ἐν τούτῳ... δι᾽ αὐτοῦ] ἐν τούτῳ refers to what follows. The apostle here gives God’s love as it presents itself to man. The way in which this love is manifested is in itself a reason why we should love one another; why, if we are Chris- tians, we mst love one another. ἐν ἡ μῦν] means to ws (Gr. 622. 3. 6.). Mankind is the sphere in which the love worls. These words may be either joined to ἐφανερώθη or ἀγάπη. The omission of the article in such appositions is not unusual (Gr. 467. obs. 2). εἰς ἡμᾶς would express the aim and object towards; ἐν, the ac- tual operation of the love in a definite sphere. ἵνα ζήσωμεν either live spiritually, or, which is better, escape death. This is the notion which in John. iii. 16, 17 is attached to the sending of the Son into the world. μονογενῆ] heightens the notion of God’s love, looked at from a human point of view. 10. ἐν τούτῳ... Θεόν] ἐν τούτῳ refers to what follows. The love here spoken of is more really and truly conceived of when we think not of our loving God, but of His loving us. Love has its origin not in man or human nature, but in God and the Divine nature. It is not first or chiefly an attribute of human nature or human excellence, the object of which is God, whereby we do God honour and service, and whereby He is moved to love us in return; but the truest and highest conception of love is as existing prior to human love, and exhibited toward us, so that by it we are moved to love God. This then being the most perfect type of love, human love must be cast in this mould; and as God’s love has exhi- bited itself chiefly in love towards those whom He has redeemed by His Son, so must our love be directed towards and exhibit itself in the same objects. Hence the love of man to- wards man—the love which loves only those in whom it is interested— is not to be the type of Christian love, but the Divine love towards the redeemed (ef. ii. 3. note). The aorists ἠγαπήσαμεν, ἠγαπήσεν, ἀπέστειλεν are historic aorists, re- ferring to the past instances of God’s love to us rather than to its present bearing on us; while ἀπέσταλκε in v. 9 expresses the continued and per- manent effect of God's past act of love. ἱλασμὸν περὶ τῶν ἁμαρτιῶν] see ch. ii. P II. ἀγαπητοὶ. ἀγαπᾷν] This is the conclusion which we have just given above, arising Ist, abso- lutely from the type of Divine love; 2nd, practically from our gratitude to God prompting us to love those whom He has loved as He loved them. et] with indicative, since. kat] ‘We too ;’ after this example, 62 IQANNOT TOT AIOSTOAOT εἰ οὕτως 6 Θεὸς ἠγάπησεν ἡμᾶς, καὶ ἡμεῖς ὀφείλομεν 12 ἀλλήλους ἀγαπᾷν. Θεὸν οὐδεὶς πώποτε τεθέαται" la A Ν ε ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ Θεὸς ἐν ἡμῖν μένει, καὶ ἡ la) > \ lal 13 ἀγάπη αὐτοῦ τετελειωμένη ἐστὶν ἐν ἡμῖν. 3 7 εν τουτῷ , y 3 39 “A Ψ N Sian 9 C.F οἹ γινώσκομεν OTL εν αὐυτῷ μένομεν, KQL QUTOS εν μιν, 12. Θεὸν ss same statement occurs in John i. 18. We cannot hold actual visible com- munion with God face to face. Our communion with Him is spiritual, through His dwelling in our hearts, occupying our thoughts, affections, 5 τεθέαται} The: and desires. ἐὰν ἀγαπῶμεν ... μένει] This He does if we love one another, for this love is the fulfilling of the moral law of God, the keeping His command- ments; and if we keep His command- ments, He has told us that He will dwell in us (John xiv. 23). καὶ ἣ . .. ἡμῖν] Hither the love which we have for God, or the love which He has for us has received its full perfection and completion. Either of these in its perfect develop- ment comprehends and implies the other. They are only different ex- pressions for the same moral and spiritual state. 7 ἀγάπη αὐτοῦ (τοῦ Θεοῦ), the love which God showed to us is developed to its proper end and functions when it creates in us love towards each other. If we love the brethren our love toward God is confirmed, developed, perfected, be- cause it is an evidence that God, by His Spirit, is in us in power. The more we feel that we love God, the more we shall love them, if that feeling be true. 13. ἐν τούτῳ. . . ἡμῖν] This may express the way in which this love is perfected. Our power of loving the brethren proves that we have the Spirit, that God is abiding in us; so that we cannot help feeling His love more sensibly, and loving Him more fervently. ἐν ἡμῖν] The two sig- nify the close reciprocal connection between God and the believer, ὅτι... ἡμῖν] The test and witness is here clearly laid down. Our possession of the gift of the Spirit is the foundation of our knowledge on this point, as our knowledge must be of our assurance. The Spirit is the Spirit of truth and of holiness, and, in primitive times, the Spirit of miracles, &e. The question is—how the Spirit shows itself. One way must be by the fruits thereof, and these we have given us in the fifth chapter of the Epistle to the Galatians, in the list of the Christian graces. Wherefore the possession and practice of the Christian graces must be the founda- tion of thisassurance. Another point wherein the possession of the Spirit of truth shows itself is a right belief in Christ as revealed in the Gospel, and in God as revealed by Christ. ἐκ τοῦ Πνεύματος] either a portion of His Spirit, or from the rich treasure of His Spirit. We do not, properly speaking, receive the gifts of the Spirit, but the Spirit Himself. What we call the gifts of the Spirit are in reality the Spirit working in us. τοῦ Tvevduaros might signify the dif- ference of the way in which the Spirit of miracles worked. It is the same Spirit, but to one He worked in one way, to another in another ; or, popu- larly speaking, one gift would be ἐν avT@... ἐκ ᾽ν ΕΠΙΣΤΟΛΗ KA@OAIKH ΠΡΩΊΗ. 08 ν 3 ~ tA 5 la) , e “Ὁ OTL EK Του Πνεύματος QUTOV δέδωκεν ἡμιυν. Καὶ 14 ἡμεῖς τεθεάμεθα, καὶ μαρτυροῦμεν ὅτι ὃ Πατὴρ Χ ε lal la ἀπέσταλκε TOV υἱὸν σωτῆρα τοῦ κόσμου. ε la 9 b ~ 5 ε eX lal wn ὁμολογήσῃ ὅτι ᾿Ιησοῦς ἐστιν ὁ υἱὸς τοῦ Θεοῦ, ὁ S&S \ \ A lal Θεὸς ἐν αὐτῷ μένει, Kal αὐτὸς ἐν τῷ Θεῴ. ὃς ἂν 15 ε Καὶ τό lal \ a ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν THY ἀγάπην ἣν given to one another to another. 14. St. John now for a moment recurs to that which he had before spoken of as the source and founda- tion of Christian love, the source whence it springs, the foundation on which it is built, viz. the love of God in sending His Son as a propitiation for our sins. He now puts before his readers his personal and ocular evi- dence of the certainty of this doctrine jn order to confirm them in it, and to show the importance of a true belief as the sound foundation for practice. καὶ ἡμεῖς} himself and the other apostles. τεθεάμεθα; 7 not by mere hearsay or at second hand, but as by an ocular witness. They saw our Lord in the actual exercise of His mission from His Father, and they saw the signs and proofs of His being sent by His Father. σωτῆρα] has here ἃ predicative force (Gr. 375. 6), or it may be simply in apposition, as the Saviour, or more definitely to be, expressing the object. τοῦ κόσμου] not of any limited portion of it. See Mr. 1615 Bampton Lectures (1857), pp. 102-104. 15. ὃς dv... Θεῷ] This belief that Christ is the Son of God must be essentially the same as that given in v. 3, that Jesus is Christ come in the flesh; so that this interprets the former one. Both intimate a belief in the Divine nature and Divine mission person, of Jesus, as preached by the Apostles, and for the reason why this point is brought prominently forward see under vy. 3. We may observe how St. John again brings emphatically before us the reciprocal character of our union with God. 16. καὶ... ἡμῖν] This gives the reason why the mission of Christ has been just again introduced. The fact of Christ’s mission and of our recognition of it is the source of this love. We see the apostle not only brings forward the doctrine of Christ’s mission, but also the bearing it has on the heart as the evidence of God’s love to us. ἐγνώκαμεν Kal πεπιστεύκαμεν] There is a difference between γνῶσις and πίστις. πίστις is γνῶσις accepted morally, spreading through the reason, desires, affections of the natural man: in John vi. 69 it is πεπιστεύκαμεν καὶ ἐγνώκαμεν. In the true Christian they are only the same thing dif- ferently viewed. We have received the truth both in the intellectual and moral nature, or we have it in our moral and intellectual nature. Tho ὁμολογήσαμεν ὅτι Χριστός ἐστιν ὃ vids τοῦ Θεοῦ is πίστις. Nothing could more clearly show that faith and love go hand in hand and imply each other. Love is not Christian love unless it springs from faith. Know- ledge is not faith. Faith is not lively faith unless love springs from it. ἐν ἡμῖν] as inv. 9. 6 Θεός... ἐστί] To heighten our 64 IQANNOT TOT ΑΠΟΣΊΟΛΟΥ 35, ε Ἂς 5 ε ~ EXEL O Θεὸς ἐν yew. ε AN > , 9 / > ε ὁ Θεὸς ἀγάπη ἐστί, καὶ ὁ a lat nw SN ένων ἐν TH ἀγάπῃ, ἐν τῷ Θεῴ μένει. καὶ ὁ Θεὸς ἐν μ ι t t t 7] αὐτῷ. 3 Ων 4 ε 5 , 3 ΄- ~ ν 17 Εν τούτῳ τετελείωται ἡ ἀγάπη μεθ᾽ ἡμῶν, wa ϑι aA “ ’ὔ’ g παρρησίαν ἔχωμεν ἐν TH ἡμέρᾳ τῆς κρίσεως, ὅτι notion of God's love, and thus to in- crease our faith and quicken our love, he again speaks of love as being the essential nature of God. This love is to be taken in its widest sense; love in the abstract. That this does not exclude other attributes, such as justice, we know from such expres- sions as ‘God is just;’ but all these attributes are subordinated to love, if one may speak thus of Him without presumption or irreverence. This subordination of justice (for instance) to love is clearly shown in the scheme of salvation through Christ. καὶ ὁ μένων -.. αὐτῷ] He in whose heart love is habitually the principle of thought and action abides in God —inasmuch as the Divine nature has assimilated and absorbed his nature to Itself—and God in him, inasmuch as the Divine nature dwells and works in his. The latter notion is easily comprehended, the former is less easy. τὴ. ἐν TOUT... TOUTH] St. John had in τ. 12 given the condition (ἐὰν ἀγαπῶμεν GAAHAovsS) and the essence of perfect love (6 Θεὸς ἐν ἡμῖν μένει). He now further developes and explains its nature by its result and privileges (iva παρρησίαν κ.τ.λ.), and gives the ground thereof (ὅτι k.7.A.), showing that practical con- formity to Him Who loved us is the ground of the most precious of the Christian’s privileges. ἐν τούτῳ] may refer either to the crowning results of ἀγάπη (ἵνα κιτ.λ.) or to the ground on which these results rest (ὅτι #.7.A.). Either the crowning perfection and development of this love is our haying boldness in the day of judgment; or this love receives this its crowning perfection by our being assimilated in this world to Him. ἣ ἀγάπη] This love of which we have been speaking; xot the love which God has to us, as some inter- pret it, taking μεθ᾽ ἡμῶν = εἰς ἡμᾶς, but the love (of God) dwelling in us, μετά retaining its proper sense. The love which is spoken of in vy. 16 and 18 is a love in man, not towards man. It is the same which is spoken of here. In y. 12 the love which God showed to us is spoken of as being fully developed and performing its functions in us (ἐν ἡμῖν) when bro- therly love springs up from it. Here the principle of love thus created is spoken of as receiving its perfect development in the day of judgment by giving us boldness. τετελείωται] receives its perfect de- velopment, or attains its proper end. I2 a state of perfect development. As the two are coincident, it does not signify which we take for the expression of both. μεθ᾽ ἡμῶν7ὔ belongs either to τετε- The’ latter is the best, as defining the love more accurately, and more in harmony with the context; love springing from God, dwelling in us and abiding with us, as the internal principle of spiritual life. τετελειωμένη ἐστίν is in γ΄. λείωται or to ἣ ἀγάπη. EDNISTOAH KA®OOAIKH ΠΡΩΤΗ. 65 Ν Se Aer: > Nw "ἃ A > 3 ey 3 καθὼς ἐκεῖνός ἐστι, καὶ ἡμεῖς ἐσμεν ἐν τῷ κόσμῳ / > » lal / , τούτῳ. φόβος οὐκ ἔστιν ἐν TH ἀγάπῃ, ἀλλ᾽ ἡ τελεία τὸ ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι 6 φόβος κόλασιν ἵνα, €xopev] the explanation of the τελείωσις = accusatival infinitive of. Gr. 803. obs. I. 3. παρρησίαν] Cf. chap. 11. 28. τῇ ἡμέρᾳ THs κρίσεως = ὅταν φανερωθῇ Ἰησοῦς of chap. ii. 28. The perfect development of love in its results is reserved for the day of judgment, but this, though belonging to the next world, throws its shadow on the loving heart in this. ὅτι... τούτῳ] ἐκεῖνος is Christ. ἐστί] The love of Christ, though exhibited in the world during His ministry, is a thing of the present and not of the past. ἐσμεν ἐν τῷ κόσμῳ τούτῳ] We now in this present state of things are assimilated to Christ, inasmuch as: we live in love, in the spirit and pattern of that love which He exhi- bited no less in His mission than in His ministrations on earth. Here our practical conformity to Christ is spoken of as the ground for that assurance which springs from perfect love to Christ. 18. $6Bos... ἐν τῇ ἀγάπῃ] To show that τελεία ἀγάπη will give us παρρησία in the day of judgment, he shows the negative relations between love and fear, φόβος .. . ἐν τῇ ἀγάπῃ] Fear does not enter into love, and perhaps it is the only energy of our moral nature with which fear is not connected. φόβος is the contrary of παρρησία--- fear of the judge. The feeling of love does not give rise to nor is it ac- companied by fear; it is the contra- diction to fear. It cannot be said to use the argument ‘ Who shall condemn us, ὅσο, δ᾿ for the notion of condemna- tion is not suggested by love, but is foreign to it. It feels that God will give us all good things; and when this love is perfectly developed, then, if any fear arises from or in the other parts of our moral nature, love casts it out of our souls. ort... ἔχει] and for this reason: fear imphes the notion of punishment, love the notion of pardon and accept- ance. ἔχει κόλασιν not merely brings with it a painful feeling which is in itself punishment, but ¢zplies in itself the notion of punishment, for where there is no punishment there can be no fear, τελεία, not merely pure, real, but love when it has attained its perfect development in us. ἔξω βάλλει, casts out of our soul, Tov φόβον, the fear we are speaking of. The ἀγάπη must be τελεία, 1.6. be composed of faith towards God in Christ (v. 15) and brotherly love (τ. 12). The notion which St. John 15 here setting forth may thus be illus- trated. Though love continually keeps God before our thoughts, yet it is not with anything of fear, for it brings Him before our souls as the Pardoner of sin, and not as the Judge of sinners. Supposing death suddenly presents itself to a man, say in a shipwreck, the feeling that he is about to die will naturally suggest a fearful apprehension of the day of judgment ; but if the principle of love towards God and man has been developed in the inner man, -it will straightway assure him that he has nothing to fear. 6 δὲ φοβούμενος ... ἐν τῇ ἀγάπῃ] 66 IQANNOYT TOT AIIOZTOAOT ever’ ὁ δὲ φοβούμενος ov τετελείωται ἐν TH ἀγά ἔχει: ὁ δὲ φοβούμενος o ελείωτα ἢ ἀγάπῃ. φοβούμενος marks the continuance and permanence of the feeling. Ifa man tinds that he thinks of God with fear, it is a proof that the principle of love has not yet attained its development and perfection in the soul; that either his love towards God, or his love towards man, is not as complete and perfect as it ought to be. It is the foreboding of his conscience, and a warning to him to work out his salvation; and as no man, as long as he lives, can have perfect love towards God and man, as the best he can do is but an approach to this state of perfection, it follows that he must fear, more or less, and this fear will be more or less as his love is more or less developed within him, more or less a real principle of his life. The passage practically proves the imper- fection of man under the most perfect development he can attain to. This is not merely a repetition of the foregoing in a negative form, but a new proposition, having a practical bearing on the inner and outer life. As love increases fear decreases. As fear gains ground it marks that love in one or other of its two elements— faith in God, love in Christ, or prac- tical love towards man—is waxing faint. Or it may be only a general proposition illustrating the nature of perfect love by a characteristic of its opposite, ‘ fear.’ It is to be observed that the apostle does not say 6 μὴ φοβούμενος τετε- λείωται ἐν τῇ ἀγάπῃ, though such an antithetical statement would have harmonised well with the general form in which such doctrines are put forth in this Epistle. Want of fear of the day of account may proceed from other causes besides love of God. φόβος} where it is spoken of as existing in the Christian's mind, is not so much fear of God as of oneself. Though inasmuch as perfect love is unattainable in this life, fear of God as a Judge is spoken of in Scripture as a necessary element of the Chris- tian’s life; but supposing a man whose practical love gives him reason for believing that the love of God abides in him and he in it—supposing, I say, such a man—he cannot from the very instincts of his nature, and his consciousness of his sinfulness and sins, help feeling occasionally fear of the judgment of God; still his love being more or less τελεία, built up on faith and love, which = the keeping the commandments of God, reassures him. But if it is not τελεία, ie. if it fails either in respect of faith or prac- tice (v. 12), then it cannot reassure him, and if he is reassured it must be only a delusion of his soul, or a snare of Satan to keep him from Christ. φόβος is to be excluded by τελεία ἀγάπη, developed in love towards God, founded on and implying faith and practical love of man, ἔργῳ μὴ λόγῳ. If we take the case of a believer φοβούμενος, it is clearly a call to him to develope his ἀγάπη, or, more pro- perly speaking, to allow the Holy Spirit to develope his ἀγάπη more perfectly. It is a proof to him that ov τετελείωται ἐν TH ἀγάπῃ; most probably in both of the parts thereof. He needs more πίστις, a deeper re- membrance and sense of God's love to him, and more love towards God. He wants more ἀγάπη εἰς ἀλλήλους. Fear must not make him despair; it is to him a message of God’s will for ἘΠΙΣΤΌΟΛΗ KA®OAIKH TIPOTTI. 67 rn , 9 A ἡμεῖς ἀγαπῶμεν αὐτόν, OTL αὐτὸς πρῶτος ἠγάπησεν 19 ἡμᾶς. 5 3 » ν ς ἴω Ἐὰν τις εἴπῃ, ‘ Ὅτι ἀγαπῶ τὸν Θεόν, καὶ 20 Ν 3 Ἂς 3 la) ~ , > / c Ν Ν τὸν ἀδελφὸν αὐτοῦ μισῇ, ψεύστης ἐστίν" 6 γὰρ μὴ him, a summons to go on to higher degrees of perfection in the strength of God’s will for him. Take the case of a believer μὴ φοβούμενος; it is a sign that he fancies his ἀγάπη is τελεία already, or at the very least it is the witness of his own spirit only, and he must enquire whether the Spirit also bears witness to the same effect ; whether he has ἀγάπη εἰς ἀλλήλους. The case of one who does not do this is given in vy. 20. Of course if our ἀγάπη is be- coming weaker, if our faith in God is sinking, and our ἀγάπη εἰς ἀλλήλους falling away, then φόβος τοῦ Θεοῦ ἐν ἡμέρᾳ κρίσεως increases. If a man feels his fear of God as a judge daily becoming stronger, then he has reason to doubt his being in a state of salva- tion; but the man who is distressed because he thinks he does not love God enough to be saved, may regard it as evidence of the intensity of his love that he is not satisfied with it. Let him try the reality of his love by his ἀγάπη eis ἀλλήλους. 19. ἡμεῖς ... ἡμᾶς} True Chris- tian love, which, when developed, becomes τελεία ἀγάπη, is founded on the love of God for us, and, as God loved us before we loved Him, the existence of ἀγάπη implies that we have no cause to fear Him: as far as God’s love is concerned we can have no fear if we love Him. ‘This is another proof of the statement that perfect love excludes fear, and there- fore gives us παρρησία. In proportion as we love Him really we must. have realised His prior love for us, and in proportion as we realise His love for us, fear becomes out of the question. πρῶτος] This is an important addi- tion. If God’s love was in return for ours we could not be certain whether such love as we could offer Him would excite His love for us; but when it is viewed as an antecedent condition of our love to Him, then of course it is implied in it. ἠγάπησεν, past tense, referring to the past act of God’s love in sending Christ. 20, ἐάν Tig... ἐστίν] This is the case of μὴ φοβούμενος on the ground of his own notion of his own spiritual state. If in the practical relations of life he has not brotherly love, which must be joined with this to make true ἀγάπη, he takes an un- true view. μισῇ] = μὴ ἀγαπᾷ. ὁ γὰρ... ἀγαπᾷν] The ἔν οὗ the question (πῶς δύναται) refers it to the reason of the reader. ‘ /¢ is absurd to suppose that he,’ &c. As the love of the invisible God requires a greater mental energy than the love of the visible creature, it is contrary to reason (πῶς δύναται) that a man should claim the harder mental energy while the easier is out of the reach, whether of his will or of his power it matters not which, for the power depends on the will, and the will up to a certain point on the power. It is true that the love of God is the source and necessary con- dition of Christian love of man, and yet this has its basis in the natural tendency of man to love man, though this being stifled by sin and self requires the love of God to develope and perfect it. A man cannot rise to the love of God unless he have the love of man, but this latter does not F 2 68 IQANNOT TOT AITOZTOAOT > a Ν 5 Ν 3 A A (ere Ν. Ν ἃ αγατων TOV ἀδελφὸν αὐυτου OV EWPAKE, τὸν Θεὸν ov 21 οὐχ ἑώρακε, πῶς δύναται ἀγαπᾷν ; καὶ ταύτην τὴν > X\ μ᾿ αν. 9 i, ὦ ec 2 A \ , ἐντολὴν ἔχομεν AT αὐτοῦ, Wa ὁ ἀγαπῶν Tov Θεὸν, ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ. 3 A , Ve ΠΑ͂Σ ὁ πιστεύων ὅτι ᾿Ιησοῦς ἐστιν ὁ Χριστός, ἐκ rise to the dignity and purity of a Christian grace until it is elevated and purified by the former. A man who has no affections towards those whom he sees can have no affection for one whom he has not seen. There are two reasons why the want of the love of God argues the want of the love of man. 1. The love of man is the foundation, the root of the love of God, and therefore the latter cannot exist without the former. 2. The love of man flows from the love of God, therefore if the former does not exist, neither does the latter. ἑώρακε, the pft. marks the permanent state. 21. καὶ... αὐτοῦ] The apostle adds one more argument to those which he has already adduced, drawn from the nature of love and the rela- tions between the two, to show the necessary connection between the love of God and the love of man, both being necessary elements of the Christian character and conditions of salvation, and the Christian scheme of redemption. He now speaks of it as a positive command from God, apart from any logical or moral necessity for their being viewed as implied and implying each other, that whoever pretends to the love of God should love his brethren. ἵνα ἀγαπᾷ] conjunctive for infinitive (Gr. 803. obs. 1. 3). The argument of this chapter from v. 7 may be succinctly stated thus :— All love is of God, and therefore love of brethren is of God, v. 7. He who lacks ἀγάπη knows not God, and therefore cannot love Him. y.8. 2. God loved us, and therefore we ought to love each other. Veo Ed: 3. If we do not love each other we cannot be sure that we love God, from the witness of the Spirit being necessary to this assurance. Vs aS: 4. Unless we love one another, we cannot have that assurance which ought to spring from ἀγάπη, for this arises from our practical conformity to Christ. v. 16. 5. The love of God is a greater energy of ἀγάπη than the love of man; and therefore, if we have not the less difficult one, we cannot lay claim to the more difficult. v. 20. 6. Love of the brethren is a positive command of God. ν. 21. The love of God is the causal ground The love of man is the evidential ground I. πᾶς . . . αὐτοῦ] St. John gives another reason for brotherly love, grounded on the position in which faith puts man, arising from Chris- hot assuranee. tians being born spiritually of the same Father. πᾶς ... ὃ Χριστός] Faith is hereby briefly but comprehensively given in ἘΠΙΣΤΘΛΗ :-KA®OAIKH TIPOTH. 69 τοῦ Θεοῦ γεγέννηται" Kal πᾶς ὁ ἀγαπῶν τὸν γεννή- “A Ν “ σαντα ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ. ἐν 2 ’ ’ 9 > A Ν lal lal τούτῳ γινώσκομεν OTL ἀγαπῶμεν TA τέκνα τοῦ Θεοῦ, Ld Ἂς Ν 3 A ἣν Ν 5 be > “ ὁταν τὸν Θεὸν ἀγαπῶμεν, καὶ τὰς ἐντολὰς αὐτοῦ τηρῶμεν. its prominent characteristic, believing that He Who was known on earth by His human name Jesus, was the Christ. He at first contemplates faith existing merely as belief, dis- joined from its fruits of love, because he is going to speak of love as neces- sarily implied in it. The two notions are conceivably distinct, though in practice coincident. ἐκ TOD... γεγέννηται] This faith is the work of the Holy Spirit, and therefore shows that the new birth has in some degree, at least, taken effect. It is not only that the faithful is adopted as a child, but he has a new nature put in him. γεγέννηται] is ina regenerate state. καὶ πᾶς ... αὐτοῦ] This new birth of God includes and implies in the believer love towards the Father Who has begotten him, and hence by the ordinary laws of man’s moral nature, love towards them who are begotten of the same Father ; if a man says he loves God, he must admit that he is bound to love his brother also. In all these passages St. John seems to be contemplating cases in which a man would disjoin faith and brotherly love. 2. ἐν τούτῳ... ἀγαπῶμεν] So closely are the ἀγάπη Θεοῦ and the ἀγάπη ἀλλήλων connected, that our really loving the brethren, that is, our love towards others, not being mere selfish love, or even benevolence, or fancy, or arising from any of those motives whence human love springs, is surely tested by our loving God, If 4 ᾿ > ε > 4 “ lal 7 αὐτὴ yap ἐστιν ἢ ἀγάπη Tov Θεοῦ, wa 3 we love God, then we know that we love the brethren as in Christ, and for Christ’s sake. Kal τὰς ἐντολὰς τηρῶμεν] St. John, in order to prevent it being supposed that merely the feeling of love towards God was meant, merely experimental love,#adds this practical clause, show- ing that there is another test to be ap- plied before we can be sure of the reality and purity of our brotherly love, viz., if our love towards God is of such a sort as makes us keep His commandments. There is no neces: sity for supposing that the subject and predicate are transposed here, and that St. John really meant to say that he who loves his brother also loves God, though at first there seems a difficulty from the fact that in other passages we are told that one of God’s commandments is to love one another, but then it would seem as if St. John had written ‘we know we love the brethren, when we love God and love the brethren.’ All that St. John means here is to guard against it being supposed that mere experi- mental or sensational love towards God is what he is speaking of, and not rather practical love working in obe- dience ; not merely sensational love toward the brethren, but practical in all the particulars of obedience. 3. αὕτη... τηρῶμεν] And in this verse he states the practical nature of the feeling towards God more distinctly, as the reason why he added the last clause of verse 2. καὶ at ἐντολαὶ. εἰσίν] The IQANNOT TOT ΑΠΟΣΤΟΛΟΥ͂ \ Ε Ν ἜΡΕΡΕ (τν a ᾿ OS ‘ 9 A TAS ἐντολὰς AUTOU τηρῶμεν᾽ καὶ at ἐντολαὶ αὑτοῦ 4 βαρεῖαι οὐκ εἰσίν. ’ ἴω νικήσασα τὸν κόσμον. ἡ πίστις ἡμῶν. ’ 11, Ψ A an OTL πᾶν TO γεγεννημένον EK τοῦ Θεοῦ, νικᾷ τὸν κόσμον" Ν ν 3 Ἀ e (i? ε καὶ αὕτη ἐστὶν ἡ νίκη ἡ τίς ἐστιν ὁ A μ , 3 \ 4 3 la νικῶν τὸν κόσμον, εἰ μὴ ὁ πιστεύων OTL ᾿Ιησοῦς ε ῪΝ ww 6 ἐστιν ὁ υἱὸς τοῦ Θεοῦ; apostle here introduces a ποὺ thought, suggested probably by the reflection that among the commandments of God, was that very brotherly love, which he had been impressing on his readers. 4. StL... τὸν κόσμον] He now gives a reason why God’s command- ments, including the most difficult of all, love of others instead of love of self, are not heavy and difficult, as most men would think and say they are. The reason is that Christians, being born again of Divine seed into the Divine nature, have in them a power above that of the natural man and the sphere of self in which he lives and moves and has his being “ (κόσμον). τὸ γεγεννημένον) the collective neuter (Gr. 436. 2. d. 4). Cf. John iii. 6, vi. 37: Svan 2. vik] pure present, ‘in the strife now going on,’ κόσμον] The sphere in which the Evil Spirit works against the Holy Spirit for our destruction, differing to different men, but especially the sphere of natural self-love. It may be represented in more aspects than one: the sphere of evil, the kingdom of Satan, the kingdom of sin, the kingdom of temptation. - kal αὕτη .. . ἡμῶν) That whereby the child of God conquers the του is the result of his new birth, viz., faith. And this faith is more clearly defined in the next verse. αὕτη] is attracted to πίστις, as not un- common in Greek (Gr. 657. 2. ὁ. fin.). vikn] It may be observed that πίστις is said νικᾶν, and also to be the νίκη. In fact, νίκη ἢ νικήσασα is some- what a confusion of terms, but it expresses emphatically how com- pletely πίστις is the mental power whereby war is victorjously waged over the world, and that the victory consists in the subjugation of the world to the authority of πίστις. νικήσασα] is merely the aoristic adjective = the Latin ‘victrix’ (Gr. 405. 3. obs. 3). πίστις is not the result of the victory, but the victory and the victor. We may observe that the victory over the world is aseribed to—(1) our new birth of God, includ- ing a new moral nature; (2) our faith, or definitely a new intellectual nature. 5. τίς... Θεοῦ] The faith spoken of is here more clearly defined. It is not merely a general yague faith in God, which must exist more or less even in natural religion, but the defi- nite persuasion and trust that Jesus is the Son of God. For the negative interrogative form, see chap. il. v. 22. 6-12. The grounds of this faith, so all-important, are briefly given. 6. οὗτος. .. ὃ Χριστός] The object and grounds of this faith are briefly but forcibly stated. Faith is so essential an element, or rather so indispensable a foundation of the Christian character, that St. John again and again recurs to it. otros] refers to ὁ Ὑἱὸς τοῦ Θεοῦ, ‘ this EMIZTOAH KA@®OAIKH ITPOTH. 71 a 3 9 Οὗτός ἐστιν ὁ ἐλθὼν St ὕδατος Kai αἵματος, ᾿Ιη- Son of God’ is He, &e., &c. Others take it as referring to Ἰησοῦς, but that Jesus was baptised and crucified was an acknowledged fact. The point to be insisted on as against Jews, Gentiles, and certain heretics was that He thus came, viz., Jesus the Christ, or, the Messiah was and is the Son of God. Cf. the confession of St. Peter, Matt. xvi. v. 16. ὁ ἐλθών] is simply a predicative personal substantive in the participial form: the aorist being used in the simple aoristic force (Gr. 705. 6. b. a. 405. 3. obs. 3). δι᾽ ὕδατος καὶ αἵματος] There are a great number of interpretations of this most difficult passage: (1) The water and the blood which flowed from our Lord’s pierced side (Aug. and most of the old interpreters), as being evidence of His actual death, or as types of baptism and the Lord’s Supper. (2) The sacraments. (3) The water signifying our Lord's baptism; the blood, His death (Tertullian, Theophylact, &c.). (4) The water signifying the sacrament of baptism; the blood, Christ’s death; and others which it is not worth while to mention. 7 We may observe the ὕδωρ and the αἷμα are not as yet spoken of as wit- nesses, but as cireumstances which ac companied our Lord’s mission on earth. ἐλθὼν διὰ expresses properties or qualities (Gr. 627. I. 3. 6.), or ac- companiments (Gr. 627. I. 3. d.) of the action expressed by ἐλθών, and there- fore itis in our Lord’s mission on earth that we must find the meaning of ὕδωρ and αἷμα, not in anything that He instituted, or in anything merely viewed as an evidence; they must express characteristics of Him on earth. In our Lord’s life as the Mes- siah, there are two circumstances in which the notions of water and blood find a place. One in His baptism, which was, as it were, His inaugura- tion into the Messianic office, the first step in fulfilling God’s will as the Christ, a fulfilling of all righteous- ness. The other in His death on the cross, which was the last act of His mission on earth as the Redeemer. It may be observed that δι᾽ ὕδατος is the more difficult to assign a certain meaning to, Everybody probably would at once connect δι᾽ αἵματος with His death, and whatever sense we give to this we must give an analogous one to δι ὕδατος, so that we may not suppose the former to mean a circumstance belonging to Christ, and the latter a - rite instituted by him. The best in- terpretation then is, He whose Mes- slanic mission was characterised by the baptism of water and the blood of the cross. Some think that St. John may have been led to the men- tion of the water and blood, by what he relates in chap. xix. 34, and pos- sibly may have had in his mind the water and blood of the two sacraments. But this notion is a needless refinement on and addi- tion to the passage, which adds nothing to its force, and confuses its meaning. Ἰησοῦς ὁ Χριστός] This is in appo- sition, ‘ Jesus the Messiah.’ οὐκ ἐν τῷ... αἵματι] If Jesus’ mission had been marked only by His baptism, He might have been merely a Prophet, coming from God indeed, to save man bya moral system. It is His blood shed on the cross which gives the Christian scheme its cha- racteristic of redemption, and there- 72 IOANNOT TOT AIOSTOAOT A e Pies > 5 ἘΝ ΤΡ / 3 ye a σοῦς ὁ Χριστός" οὐκ ἐν τῷ ὕδατι μόνον, GAN ἐν τῷ ὩΣ Ἀ A 2 Ξ eee A 4-3 Ἂς ἰφὶ VOQGTL και TO αιματι KQLTO πνευμὰ EOTL TO μαρτυρουν 4 ἊΝ A , 9 ε 3 4 7 OTL TO πνεῦμα ἐστιν ἡ ἀλήθεια. “ las 39 OTL τρεις εισιν ὃ οἱ μαρτυροῦντες, τὸ πνεῦμα, καὶ τὸ ὕδωρ, καὶ τὸ fore it is thus emphatically stated by St. John. τῷ ὕδ.... τῷ atp-| The article marks the identity of each with the water and blood mentioned above. καὶ τὸ... μαρτυροῦν] There are also a variety of interpretations given to this word, but τὸ πνεῦμα commonly refers to the Holy Ghost, Who bore witness to Christ’s mission, either in His miracles or in the day of Pen- tecost, or perhaps both. τὸ μαρτυροῦν] not only μαρτύρ, but actually bearing witness, while the participial form preserves the person- ality when contrasted with the possi- ble expression ὃ μαρτυρεῖ. ὅτι... ἀλήθεια]! The force of the witness borne by the Spirit lies in the fact that He is very Truth itself, and therefore cannot deceive or be de- ceived. 7, OTL τρεῖς .. “- TO EV εἰσιν The testimony of the Holy Ghost to the Divine mission of our Lord as the Son of God, gives to the circumstances of His baptism and death the cha- racter of witnesses. If the Holy Gkost had not borne this witness, the baptism and death would only have been facts in our Lord’s work, but now His baptism, in which He solemnly was dedicated to the work, and His death, whereby He accom- plished the work of redemption, testify to His Divine office as the redeeming Son of God, and may be used by Christians to confirm their faith in this doctrine. If He had not been baptised by John, He might have been supposed to have taken this office on Himself, instead of being sent by the Father. If He had not suffered on the cross as He did suffer, the work of redemption might have been the result of His teaching on each man’s soul, and therefore per- sonal trust in Him as the atoning Redeemer would not have presented itself to the Christian’s soul. The real value of our Lord's baptism and His death may be estimated by sup- posing that neither had taken place, and that our Lord had appeared on His mission without openly professing His mission from God in submitting to the baptism of John; or that He had died quietly as other men die. We should then understand why St. John emphatically speaks of them as corroborative witnesses to His divine mission, the main evidence, however, of which is the witness of the Spirit. Now whether we look to the beginning of His mission or the end of it, or to the working of the Spirit without mea- sure in His miracles, and the out- pouring of the Spirit on the day of Pentecost, the Divine character of His person and His mission is defi- nitely and distinctly presented to us to produce the faith which overcomes the world. ot μαρτυροῦντες] not merely of μαρτύρες, witnesses ‘in posse,’ but actually energising witnesses, ‘in esse et agere.’ The masculine, however, preserves and brings out their sub- stantial character. The same notion of personality is also given by the participle when coa- trasted with the possible phrase EMIZTOAH KA@OAIKH ΠΡΩΤῊΗ. 73 ® Ἂν ε ~ 5 αἷμα" καὶ οἱ τρεῖς εἰς ἴω 5 τυρίαν τῶν ἀνθρώπων nw ἴω 7 5 , Ἔ τοῦ Θεοῦ μείζων ἐστίν οἱ μαρτυροῦσιν. above. 8. εἰς Td Ev] either expressive of their unity, as itis translated in our ver- sion (Gr, 625. 3. obs. 4), or the aim or purpose, ‘ tend to one thing’ (Gr. 625. 3 d.). The latter perhaps is the better of the two, unless the disputed words in this passage (ἐν τῷ οὐρανῷ, 6 Πατήρ, 6 Λόγος, kal τὸ “Αγιον Πνεῦμα" Cf. τὸ μαρτυροῦν καὶ οὗτοι οἱ τρεῖς ἕν εἶσι. καὶ τρεῖς εἰσιν of μαρτυροῦντες ἐν τῇ ὙΠ) are retained, when of course the former will be the more suitable to the con- text. 9. εἰ τὴν... μείζων ἐστίν] This may be taken in two ways—it may ex- press merely a general principle that men, who receive human testimony on any subject as a sufficient ground of belief, cannot consistently refuse to re- ceive the testimony of God given by the three witnesses spoken of above, because the point to which these bear witness objectively bears witness sub- jectively to itself in every man’s heart; and this is the usual interpre- tation of the whole passage; but it seems rather weak. Another and a better explanation is to take the μαρτυρία ἀνθρώπων as the objective testimony of men, from whom the early Christians generally received the facts of our Lord’s baptism and crucifixion, and the descent of the Holy Ghost on the day of Pentecost. St. John goes on to point out that this is not the only ground for the Chris- tian’s belief, for he has a witness direct from God in his mental power having been moulded into faith. The fact of his belief in Christ is an τὸ ἕν εἰσιν. Ei τὴν pap- 9 λαμβανόμεν, ἡ μαρτυρία Ψ ν x e OTL αὕτη ἐστὶν ἢ μαρτυρία evidence of Christ’s being the Son of God. The true Christian who is in the full possession of faith does not depend only or chiefly on the testi- mony of others, though of course he both needs and has this also. The higher evidence is a result of the lower, but still something besides and beyond it. The grounds of faith are thus, first, evidential, in that the facts of our Lord’s life are the grounds of belief ; and, secondly, experimental, in that the existence of this faith isa proof of its reality. ὅτι... αὐτοῦ] ὅτι gives the reason why the preceding clause is intro- duced. ‘Juse this argument because this is the witness, &e. atTn| either referring backward, viz., that Christ is the Son of God. This is the point to which witness is here borne. μαρτυρία is either the act of witnessing, or the matter to which witness is given; some refer it back- ward to the witness of the water, the blood, and the spirit. But this μαρτυρία is spoken of as being self- existing in the mind of the faithful, whereas the three witnesses witness from without. Or αὕτη may refer forward to the clause beginning with ἥν or ὅτι, whichever of these readings we take. The former seems pre- ferable, because this is the point whereof the believer has the wit- ness in himself, whereas in the latter way αὕτη is merely a de- monstrative to the clause to which it refers forward. Hv] ὅτι L.T. If ἥν, then it is simply a pleonastiec attribute of the μαρτυρία Θεοῦ, really laying emphasis on the 74 IQANNOYT ΤΟΥ AIIOZTOAOT το τοῦ Θεοῦ, ἣν μεμαρτύρηκε περὶ τοῦ υἱοῦ αὐτοῦ. ε ΄ 9 Ν εν A na» aN O TLOTEVMV ELS TOV υἱὸν TOU Ocov, EXEL ΤῊΝ μαρτυ- , =) ε La ε Ν , “~ Θ A 4 ρίαν ἐν ἑαυτῷ. ὁ μὴ πιστεύων TH Θεῷ ψεύστην , Ψ 3 N πεποίηκεν αὐτόν, OTL OV πεπίστευκεν εἰς τὴν μαρτυ- fact that the witness is direct from God. If ὅτι, then the fact to which God bears witness in the believer's heart is that He has borne witness of His Son. This it is which God im- presses on the believer’s heart as a great truth, that the doctrine of the Divinity of Christ is one of which there is abundant evidence, so that what may be called the experimental evidence is not so much directly of the Divinity of Christ itself, but rather a feeling and impression which disposes the mind ἃ priori to receive the evidence of the Apostles and Evange- lists to the facts which testify the reality of the doctrine. This is more in harmony as well with the general principles of psychology and the laws of belief, as with the general mode of God’s dealings, whereby instruments are commonly used in influencing mens’ hearts, rather than any direct impressing the doctrine itself on the intellectual and moral nature of man. Thus our Saviour worked by miracles, God disposing the hearts of those in whom He deigned to work to receive the truth to which the miracles bore witness; while those whose souls, owing to their own hardness of heart and obstinate refusal of God’s Spirit, were blinded, could not see the force of the miracles. It is not that the Christian believes without any ex- ternal evidenee, for this would be enthusiasm, but the external evidence finds in him a willing and favourable disposition. The objective or external evidence is enough to produce faith, unless there is hardness of heart such as prevented the Jews from receiving Christ. But when the objective evidence has produced faith, then there is in the soul an internal subjective evidence which confirms, strengthens, vivifies it. So in assurance also. μεμαρτύρηκε] bears and continues to bear. The evidence is perpetual and abiding. Ιο. ὃ πιστεύων. . ἑαυτῷ] τὴν μαρτυρίαν. this witness, the witness just spoken of. Besides the external evidence he has an impression of the truth which arises from and adds to his faith. His faith is to him, over and above the definite grounds thereof a witness to itself, not without these grounds but besides and above them. The interpreters of one of the extreme schools take these words to mean— he who believes in Christ has in him- self, in his own experience, an evi- dence of Christ’s work on and in him. But there is no mention of this work here, but that to which μαρτιρίαι of various kinds are directed is the Divinity of Christ. ὁ μὴ ... αὐτοῦῇ He who, on the other hand, rejects the evidence ex- ternal and internal which God has given (μὴ πιστεύων τῷ Θεῷ) must hold God to be ἃ liar. We must observe that St. John is not speaking of an absolute infidel who rejects Chris- tianity altogether as a myth, but one who, accepting Christianity as a Divine revelation, refuses to receive Christ as the Son of God. Now, as the miraculous facts of our Saviour’s life, which he must receive if he receives anything, bear witness to the Divine EMIZTOAH KA@OAIKH JTIPOTH. 15 Ν A lal “ ρίαν, ἣν μεμαρτύρηκεν ὁ Θεὸς περὶ τοῦ υἱοῦ αὐτοῦ. II Καὶ αὕτη ἐστὶν ἡ ία ὅτι ζωὴν αἰώνιον ἔδωκεν al αὕτη ἐστὶν ἡ μαρτυρία ὅτι ζωὴν ai ω ε “A ε Θ / % Ν ν ε Ν 5 “A Lge) > A 5 ἡμῖν ὁ Θεός" καὶ αὕτη ἡ ζωὴ ἐν τῷ υἱῳ αὐτοῦ ἐστιν. ε » Ν the » Ν ’ ε δον, ΟἿ XN en ὁ ἔχων τὸν υἱόν, ἔχει τὴν ζωήν" ὁ μὴ ἔχων τὸν υἱὸν 12 “ lal Ἂν Ἂν 5 » τοῦ Θεοῦ, τὴν ζωὴν οὐκ ἔχει. nature of Christ, he does, if he dis- believes that doctrine, virtually make out that God, Who sent these signs and wonders, did so in order to deceive men; that in them God has set forth as truth that which is no truth. The μαρτυρία which God has borne to the Divine nature of the Son is patent on the face of the Gospel, and, if it is not believed, it is implied that God has given false μαρτυρία. τὰν Cbs τὸς Θεός] The subjec- tive evidence which is thus borne either directly to the reality of the objective evidence of Christ’s being the Son of God (if ὅτι is the reading in y. 9) or as an addition to it (if ἥν) consists in this, that according to the Christian scheme God has given to us everlasting life; and this gift of ever- lasting life is so in harmony with the higher instincts and desires of the soul that the soul acknowledges its truth, just as it recognizes and acknowledges, proprio motu, the existence of God. And the eternal life depends, according to the Christian scheme, on the Son of God having sacrificed Himself for us. καὶ αὕτη . . . ἐστίν] This gift of everlasting life depends on the Son of God; that is, it is in the Christian scheme indissolubly bound up with the divine Sonship of Christ (Johni. 4, ἐν αὐτῷ ζωὴ ἦν). This eternal life has its origin and being in the Son of God. 12. δἔχων .. . ζωήν] He who clings to and believes in, so as to have as it were possession and fast hold of, the Son of God, i.e., He who receives Christ as the Son of God has the life which God thus gives in the Christian scheme. ὁ μὴ ἔχων. He who does not by faith possess and hold to the Son of God as the mediator of the New Covenant, but who thinks that it was given us by the hands of a mere man called Christ, he, of course, has no share in the gift which the Christian scheme represents as given to men by the hands of the Son of God Himself. In fact the great heresy of St. John’s time was not a disbelief in the Gospel as the scheme of religion, but a disbelief in the Divine nature of Jesus—a disbelief that the Gospel was brought upon earth by the Son of God—and this is also the heresy of modern times. 13. ταῦτα ἔγραψα ὑμῖν] ταῦτα may either refer to the contents of the whole Epistle, or to what immediately precedes. The object is the same, and perhaps on the whole, occupying the place it does, it is better to take it as being spoken of the whole Hpistle. The object of St. John was to show them the real nature of the Gospel, as giving everlasting life, or, what is the better, giving them the grounds of assurance and faith. ἵνα εἰδῆτε] Either to give them the knowledge of, to impress upon them the fact that they have eternal life, to call to their minds the privileges within their reach, or more definitely that they might have the assurance of .ν οὐκ ἔχει] 76 IOANNOT TOT AITOSTOAOT x A Ψ “ Ly, 13 ΤΑΥ͂ΤΑ ἔγραψα ὑμῖν, wa εἰδῆτε ὅτι ζωὴν ἔχετε > lal lal ~ “ αἰώνιον, πιστεύοντες Els τὸ ὄνομα τοῦ υἱοῦ τοῦ Θεοῦ. "ἡ . 5 Ν ε A »” Ν > / 4 14 Kat αὕτη ἐστὶν ἣ παρρησία ἣν ἔχομεν πρὸς αὐτόν, ὅτι Se 3 ’ὔ Ν Ν ΄ 39 iow) vA ε lal ἐάν τι αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ, ἀκούει ἡμῶν. If the words τοῖς πιστεύουσιν εἰς TO ὄνομα τοῦ Ὑἱοῦ τοῦ Θεοῦ are to be retained in the text, then it would seem as if the object could not be to give them that which they possessed already, and this is more likely to be the real interpreta- tionif, instead of καὶ ἵνα πιστεύητε, the gift being theirs. we are to read πιστεύοντες, as the καὶ ἵνα πιστεύητε seems to oblige us to suppose that τοῖς πιστεύουσι K.T.A, 15 an interpolation, as why should he try to give them that which they already have. Whereas, if the creation of πίστις is the definite object of the apostle, the words ἵνα εἰδῆτε cannot refer to asswrance, which must follow on πίστις and not πίστις on it. With- out πίστις it would be impossible for any one to have assurance; but it would be quite logical if we suppose the apostle to be impressing on them the privilege of everlasting life which is within their reach, and to speak of πίστις as a result of the knowledge of those principles; unless we are to look upon the πίστις spoken of as the object of the Epistle as a higher degree of faith following on assurance. But there is nothing in the phrase nor yet in the context to make such an in- terpretation sufficiently necessary to be reasonable. St. John has so often in the Epistle referred to the grounds of our knowing that we know God (i.e., of assurance) that it would seem as if this would be stated here as one of the special objects in writing, whether we take it to refer to the whole Epistle or to the part imme- diately preceding it. The most satis- factory way of reading and interpret- ing the passage is to omit the τοῖς πιστεύουσιν K.T.A., and to read πιστεύ- ovtes instead of καὶ ἵνα πιστεύητε. πιστεύοντες would then refer not to εἰδῆτε, ‘that ye may know that in believing ye have life,’ and this reading of the whole passage has sufficiently the authority of MSS. to justify its being received instead of our read- ing. If the other reading is the true one, it is not easy to work out a logical and consistent meaning from it. I have written to believers that ye may have assurance of life, and thus be led to believe still more firmly on the Son of God. 14. καὶ αὕτη... ἡμῶν] Oneof the most especial points and privileges of the ζωὴ αἰώνιος is the access to and communion with God, the power and the privilege of conversing with him without fear. This rather points to its being assurance which is spoken of in the phrase above, ἵνα εἰδῆτε, though it might follow logically enough, though not so logically and imme- diately on the mere possession of πίστις. att] either refers to what precedes, being attracted from the neuter by παρρησία, ‘this (assurance) is the confidence in which we approach God in prayer, because we know,’ &c., or it may refer prospectively to παρρησία, which is explained by the sentence introduced by ὅτι (Gr. 657. 2. ὁ. sub. fin.). The παρρησία (which results from faith or from assurance) consists in this, ‘that we know,’ &e Heseems to be referring to the privilege which he had spoken of in 111. 21 as the result of assurance, viz., confidence in ENIZSTOAH KA@OAIKH ΠΡΩΊΗ. 77 NSN. » μ᾿ 3 Ἄ ε “ a «ἃ 3 ’ » καὶ ἐὰν οἴδαμεν ὅτι ἀκούει ἡμῶν, ὃ ἂν αἰτώμεθα, οἴδα- 15 \ 3 Ν /, > an μεν ὅτι ἔχομεν τὰ αἰτήματα ἃ ἡτήκαμεν Tap αὐτοῦ. 3 , » Ν > ἣν > ae , c , Eav tts ἴδῃ) τον ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν 16 prayer. He wishes to reiterate and impress upon their minds the great privilege which arose from a well- grounded assurance that God would hear their prayer, ili. 21. If our heart, looking into all the circum- stances, experimental and practical, of our spiritual state, passes a verdict in favour of our being at peace with God (iii. 21), if we know on good grounds that we have eternal life, then we enjoy that παρρησία, that freedom of communication with God, the essence of which is our certainty that He hears us. καί marks that this is not the beginning of a new thought, but arises from what has gone before. This παρρησία is part of the ζωὴ αἰώνιος. Or kat may simply be ‘further,’ introducing a further pri- vilege as resulting from the assur- ance of which he had been writing ; his object being to show the nature and ground of that assurance. πρὸς αὐτόν] se. God. κατὰ τὸ θέλημα} Here is the limi- tation of reasonable expectation of our prayers being heard and answered. Our prayers must square with His will. If we ask for things contrary to His will, or not in the way He wills, we have no reason to look for what we ask for. Cf. Jas. iv. 3. In Luke xxii. 42 we have an instance of even our Saviour’s praying not being heard. 15. καὶ ἐάν... παρ᾽ αὐτοῦ (ἐάν with Indic. Gr. 853. 2. obs. 5). In the notion of God’s hearing us is, in Scriptural language, implied the no- tion of our prayers being answered and our requests granted. Of course it is merely a human way of speaking of God. ὃ ἂν αἰτώμεθα] stands as the accusative in quasi-apposition at the beginning of a sentence which con- tains a fuller and more accurate description thereof (Gr. 581. 1). 16. ἐάν τις... πρὸς θάνατον] The best way of accounting for the introduction of this dogmatic state- ment in this place is to view it as an instance given by the apostle among many others which he might have given, of a case in which a prayer, being κατὰ τὸ θέλημα τοῦ Θεοῦ, will be heard, and one in which, not being κατὰ τὸ θέλημα, it will not be heard. Of course its doctrinal value is not the least altered, but it at first comes upon us rather unexpectedly, without connection with the context. ἐάν τις ἴδῃ] If any stress is to be laid upon this form it must be that a frequently recurring, though at the moment a supposed, case is spoken of. ἀδελφόν] a Christian brother, not merely a neighbour. μὴ πρὸς θάνατον] ‘if it is not unto death.’ The apostle here dis- tinguishes between ἁμαρτία μὴ πρὸς θάνατον and ἁμαρτία πρὸς θάνατον, and moreover supposes that the one is ordinarily distinguishable from the other. The question is: What is the nature of these, and what the charae- teristic of either one, whereby one is distinguished from the other ? In the LXX the ἁμαρτία θανατη- φόρος was the sin of which death was the penalty under the Mosaic law; but from the sense of @dvaros here the notion of bodily death is ex- eluded by the words δώσει αὐτῷ ζωήν». 78 IQANNOT ΤΟΥ ἈΠΟΣΤΌΛΟΥ Ν Ἂν θ ’, 3 , ἈΝ ὃ , > “ὦ , μη προς aVATOV, ALTNOEL, καὶ οὠσει QUT@ ζωήν, Another interpretation similarly ex- cluded is, those sins which God punished with bodily sickness. Nor again can it be those sins which the Church punished by excommuni- cation, for this would suppose that individuals had the power of neutra- lising such sentences, which certainly is not consistent with the view of ecclesiastical discipline held by those who favour this interpretation, nor again is it likely that such a formula would in that early age have been invented for this definite class of sins. It must be an actual not a technical term ; the elements of which it is made up must have had a real existence in the apostle’s mind, and not a merely formal and unreal meaning in ecclesiastical phraseology. θάνατος cannot mean bodily death ; and if so, it must mean some mental state of which θάνατος was the appro- priate expression, the spiritual death of the soul. And when and how does this occur to a Christian? Augustin thinks it is a sin which is with great difficulty remitted, ‘quodvis peccatum gravissimum quod vix remitiatur,’ but the vir does not destroy the fact that such a sin remittetur, and there- fore is not spiritual death. A Lapide : ‘ Quodvis gravissimum quod per gra- tiam quam Deus ordinarie dare solet et quasi immedicahile” Against which the same objection holds good. It is not any definite single sin or sort of sin, such as certain sins committed after baptism, for there are no such unpardonable sins. ‘The blood of Jesus Christ cleanseth from all sin,’ on faith and repentance. Soa state of spiritual death’ can only be that state where repentance and faith are (either of them or both) impossible, There is but one state of sin whereby a man is brought to be in a state of death, and that is where it excludes the possibility of repentance and faith, which are the two conditions of the sinner being re-invigorated. One of these would be the state, springing from the intellect, which excludes faith, such as the sin against the Holy Ghost, which ipso facto pre- vented a man from receiving Christ, because it prevented his receiving our Lord’s miracles as evidence of His Divine mission. The other would be the state springing from lust, whereby the desire for anything better than fleshly and worldly enjoyment, which is the foundation of repentance, is utterly extinguished. In either of these cases, there is spiritual death, as far as we can judge, and it is to man’s judgment that the matter must be referred; and the sins spoken of must be some act of the mind or the tongue, or the hand, which indicates a man’s being in such and such a deadly state, or which is bringing him into such a state. Ifa man sees a brother sin a sin which, in his judgment (and the word ἴδῃ implies the exercise of judgment in each case), is in this sense a sin unto death, then he is not to use the privi- lege of prayer for it; it would bea useless abuse of that privilege, and not a fruitful use thereof. Against this interpretation it is urged that a sin does not necessarily bear on its face any indication as to whether it is repented of or not, and that if St. John’s words are to have any prac- tical bearing, the deadly nature of the sin must be patent. But first of all it may be doubted whether St. John ever really intended the words to have any application except in the way of illustrating the use and abuse ENISTOAH KA@®OAIKH ΠΡΩΤΗ. 79 τοῖς ἁμαρτάνουσι μὴ πρὸς θάνατον. of the privilege of prayer; and, secondly, if this is not held, it may be answered that St. John is speaking of a sin which in a man’s sober judgment seems to him to be a sin unto death, and that it is not necessary with reference to that judgment to define exactly what the sin is, though the enquiry is forced upon us by the intensely interesting nature of the subject ; so that it is not necessary to St. John’s purpose here that the sin unto death should have its nature written on its face in unmistakeable characters, and it is not a decisive objection to any interpretation of the nature of such a sin that it is not sufficiently clear to prevent a wrong judgment being formed on it. The essence of the point, as far as St. John’s teaching is concerned, is not the nature of the sin, but of the view taken of it. And in this respect of the judgment formed of it, acts of sin must differ according to circum- stances, all of which must be weighed before a morally true judgment can be formed. ‘Some men’s sins go before unto judgment ;’ they are un- mistakeable evidences, as far as we can judge, of the inner state. It must be observed also that St. John speaks rather of a favourable and charitable judgment formed of the sin being μὴ πρὸς θάνατον, than of an unfavourable judgment of its being πρὸς θάνατον. He does not so much contemplate the latter as the former, rather the case in which a man may pray for his brother, than a case in which he cannot. He merely says that the privilege of prayer and his command to pray would in such a case be sus- pended. He does not say, ‘If a man sees a brother sin a sin unto death, he is not to pray for him with the cer- ¥ , ἔστιν ἁμαρτία tainty of life being given to him,’ but merely that this would be a ease in which prayer could not be rightly used. αἰτήσει] The fut. for the impera- tive (Gr. 406. 3. obs. 1). καὶ δώσει αὐτῷ ζωήν] The subject of δώσει may either be Θεός supplied (as most interpreters take it) or it may be the same as αἰτήσει, in the same notion as ‘he shall saye a soul from death’ (Jas. v. 20); but the former seems the best. αὐτῷ] If Θεός is supplied as the subject, αὐτῷ may be the person offering the prayer, ἁμαρτάνουσι being the dativus commodi. ζωήν] Not as it were a resurrection, for those who are dead are excluded by the context, who ἁμαρτάνουσι πρὸς τὸν θάνατον, but a fresh supply of that spiritual life, which is more or less weakened and quenched by every sin, in one or other of its phases and energies. Here of course it would mean that repentance and faith which are energies of reviving spiritual life, and which lead a man to Him in Whom true and perfect spiritual life consists, Jesus Christ. Tots ἁμαρτάνουσι] either in appo- sition to αὐτῷ, signifying the class to which he must belong (Gr. 379. ὖ.), or ag dativus commodi (Gr. 599. 1), if αὐτῷ is taken to refer to the person offering the prayer. ἔστιν Guwaptia... ἐρωτήσῃ] The apostle now introduces the sin unto death, as an illustration of a point in which we may not feel confidence that prayer will be heard as being μὴ κατὰ ov belongs to λέγω not to ἐρωτήσῃ. The apostle does not actually forbid prayer in such a case, but does not encourage us to put any confidence in its efficacy. τὸ θέλημα τοῦ Θεοῦ. 80 IQANNOT TOT ΑΠΟΣΤΟΛΟΥ͂ Ἂς ’ὔ ©) ἐς 3 7 - ν 3 ἤ T POs θάνατον" ου πέρι εκεινὴς λέγω να ΕἐρῳωΤΉ σ ἢ " ἴω 39 ’ ε 4 3 / \ A ε 7 Ψ i TACO ἀδικία αμαρτια €OTL’ και ἐστιν αμᾶρτια, ου 18 πρὸς θάνατον. Οἴδαμεν ὅτι πᾶς ὃ γεγεννημένος ἐκ τοῦ Θεοῦ, οὐχ ἁμαρτάνει' ἀλλ᾽ ὁ γεννηθεὶς ἐκ τοῦ Some suppose that a mild prohibition is intended, against which it is objected that, if the negative had been intended to apply to ἐρωτήσῃ, μὴ must have been used; this has no erammatical value (Gr. 745. 2), but there is no seriptural reason why a stronger meaning should be attached to the words than they need bear. θάνατον] The apostle for some reason, probably against some notion of all trans- gressions of revealed or natural law being exposed to an equal degree of God’s wrath, introduces a distine- Every ἀδικία, 17, πᾶσα. .. tion between them. every breach of right, is a sin, but not equally so. 18. οἴδαμεν ... ἁμαρτάνει) The conclusion of the Epistle now com- mences, marked by οἴδαμεν in three following clauses. This seems at first sight to be in direct contra- diction of what goes before, that a Christian brother may sin, and yet not wholly lose his spiritual life. To evade this difficulty some supply πρὸς θάνατον to οὐκ ἁμαρτάνει, or interpret it as habitual sin; but both of these are arbitrary and unsatisfactory. Huther takes it merely as an abstract expression of the opposition between sin and the regenerate man, and thus gets rid of its application to practical and actual life, whence the difficulty arises. If a man sins it is contrary to his regenerate nature. There is something in this, but it is not exact enough. The true solution is found by observing that the perfect yeyev- νημένος signifies the state of regenera- tion, and equals 6 μένων ἐν τῷ Θεῷ, This force of the perfect is brought out still more strongly by its contrast with γεννηθείς in the next verse. The meaning of it is not only that every sin is a violation of the perfect spiri- tual life of the Christian, but also that it cannot occur without that inner spiritual life and union with God having in some degree failed; there must have been a falling away from grace through harbouring some sinful thought or desire, before the Christian can sin outwardly. And this illustrates the features of sin as indicating and aggravating this in- ternal defection of life. In other words the Christian’s will must have in some way or other grieved or rejected the Spirit of Holiness, where- into He was born again, and thus undone and resigned so much of his spiritual life and powers; but as long as this life and these powers remain unimpaired by sinful wishes, &e., as long as the Christian uses the strength which is given him, so long and so far is he kept from sin. And this interpretation is in perfect har- mony with all the phenomena of spiritual life as we find them in Seripture. GAN’ ὁ γεννηθεὶς .. ἅπτεται αὐτοῦ] It is impossible to overlook the pas- sive force of the participle γεννηθείς as a strong expression of past time contrasted with the form ‘yeyevrn- μένος expressing a state continuing from the past into the present, ‘he who has been born of God.’ And hence we perceive the difference between what is said of the γεγεννη- μένος and of the γεννηθείς, of him who EMISTOAH KA®OAIKH TIPOTH. 81 Θεοῦ, τηρεῖ ἑαυτόν, Kal ὁ πονηρὸς οὐχ ἅπτεται > a QuTOV. , μά ~ A“ A κόσμος ὅλος EV τῷ πονηρῷ κεῖται. »Ὰ Ψ 3 sty a > Ν ε οἴδαμεν ὅτι ἐκ τοῦ Θεοῦ ἐσμεν, καὶ ὃ 19 οἴδαμεν δὲ ὅτι 20 ε en A a & Ν / 4ὸ τὰ , ΄ O VLOS Του Θεου NKEL, Και δέδωκεν ἡμιν διάνοιαν να , ἣν 5 / Piss ~ A ywookope τὸν ἀληθινόν" Kat ἐσμεν ἐν TO ἀληθινῷ, has been born again, and he whose birth of God is a continued state. The γεννηθεὶς ἐκ Θεοῦ exists by being a past fact ; the γεγεννημένος by virtue of being a present state; and in pro- portion as it passes away out of the present, it ceases to exist. The two clauses, ὅ γεννηθεὶς τηρεῖ ἑαυτόν, καὶ ὃ πονηρὸς οὐχ ἅπτεται αὐτοῦ, though in form co-ordinate, express ἃ sub- ordinate relation of the latter to the former (Gr. 860. 8. 758. 2), = ‘If he who has been born of God keeps him- self, then’—(kai, Gr. 752. 2). τηρεῖ ἑαυτόν] The term emphati- eally marks the part the man himself takes in the work (Gr. 363. 4). The act is his perhaps more than merely in the sense of his having the power not to do. It is an energy of his regenerate will; yet the strength is of the spirit. Cf. 1 Tim. v. 22; καί, ef. τ 02: 2: ὁ πονηρός] The Spirit of evil. οὐχ ἅπτεται] does not injure him. 19. -'kettat] The apostle now gives two leading distinc- tions between Christians and those who are not Christians. The world is the sphere of the natural man, his powers and affections and desires, and not merely is so, but lies patient and submissive in the power and service of the Devil—the world, both inthe sense of those to whom the sphere of the natural man is their all in all, and also that sphere itself. We Chris- tians are from God, our life comes from Him, and is of Him—godly ; ourselves, our inner man and outward otSapev.. sphere is of God. 20, οἴδαμεν... ἀληθινόν] Be- sides the difference in the whole moral nature of the Christian in regard to the sphere in which he lives, and the Prince to which he belongs, there is a difference in his intellect. He has had a power of intellectual apprehension given him whereby he knows the true God, and knows Him to be the true God; and asa result the mission of His Son. The heathens had neither any adequate conception of the true God, nor had they any knowledge whether or not the God they believed in was the true God or not. The Christian in consequence of the reve- lation of Christ has both these privi- leges. To know the true God would be imperfect, were not to it the know- ledge added, that He whom we wor- ship is the true God. ἥκει] has come, or is now in the world, both as Head of the Church, and as set forth and speaking by His apostles and evangelists. tva] = whereby, the aim of the διά- γοια. τὸν ἀληθινόν] The true one, above all, and in contradistinction to, all others; not in regard of His attri- bute of truth, but of His being the true God. καί ἐσμεν . .. év’Inood Χριστῷ! Christians have an indwelling com- munion with 6 ἀληθινός, the true God, by their indwelling communion with His Son. Cf. John, xvii. 21, ‘Thou in me, and 1 in Thee, that they too may be one in us;’ y. 23, ‘I in them, and G 82 IQANNOT TOT ATIOZTOAOT, «. τ. λ. 3 ~ ean 5 Ayo) lal A ἐν τῷ νἱῳ avtov Inoov Χριστῳ. Ν Ν 21 ἀληθινὸς Θεός, καὶ ἡ ζωὴ αἰώνιος. ε Ν 9 Ν A 5 , ἕξατε ἑαυτοὺς ἀπὸ τῶν εἰδώλων. Thou in me, that they may be per- fected into one;’ so that the words ἐν Tig αὐτοῦ, are not in apposition to τῷ ἀληθινῷ, but express the mode of communion with God. οὗτος .:. αἰώνιος} It is a ques- tion to whom οὗτος refers, whether to Christ or to Him in Whom we are. Of course it is interpreted according to the doctrinal views of the inter- preters; and at first sight it seems as if it were scarcely possible to define it more accurately. But, when we analyse it, it would seem to be enough to weigh the balance in favour of making Χριστός the substantive to which οὗτος refers. For if we sub- stitute for οὗτος that for which the other interpreters make it the pro- noun, it will read ‘the true God is the true God,’ which is a tautology which St. John would hardly have admitted intoa part of his Epistle, in which, from its being the end, he would strive to be concise. He had already spoken of Him with Whom our communion with Christ places us in communion as the true one, and therefore to say again that ὁ ἀληθινὸς Θεός ἐστιν 6 ἀληθινὸς Θεός has about it asufficient difficulty to make us prefer Χριστός as the noun of οὗτος. On the other hand it may be said that οὗτος refers to πατὴρ Ἰησοῦ Χριστοῦ implied in the words τῷ Tig αὐτοῦ, or, more properly speak- ing, to the person signified by αὐτοῦ, of whom Christ was the Son; but αὐτοῦ itself only refers to ἀληθινός, so that the difficulty is not got rid of by this suggestion. Moreover Christ is especially called ζωή and ζωὴ αἰώνιος, ehap, i. 2, John xiv. 6, though of course the same might be equally a +f 9 ε οὗτός ἐστιν ὁ le Texvia, puda- ἀμήν. predicated of the Trinity either per- sonally or collectively. ‘ 21. TeKvia... εἰδώλων] Chris- tians thus knowing the true God, the supreme undivided Being, the Creator and Governor of the world, the object of natural religion no less than of re- vealed religion—the true God as revealing Himself on earth in the separate person of Jesus Christ His Son—must guard against falling into the errors into which the former generations of man had fallen, who, knowing God, had not chosen to retain Him in their knowledge, but had for the glory of God substituted the worship of idols. But this does not seem to follow naturally from the context standing as the conclusion of the Epistle. It would seem to imply a danger arising directly from Jesus having been put forward as the true God; and it may well be that the Spirit had brought before St. John’s mind the danger arising from the fact that this person was spoken of to them as a man like themselves: a fact that might lead them from the Deity of the man Christ Jesus to deifying other creatures, and investing these with Divine attributes, and at- tributing to them Divine power, and approaching them with prayer and praise, which, though fitting worship in the case of Jesus Christ, would be idolatry addressed to other creatures. And so St. John adds these words to the end of his Epistle, lest the doc- trive he had just insisted on should be misused and perverted, as indeed we know from Church history it has been. INDEX OF SUBJECT MATTER. *.* The first Figures refer to the Page, the second to the Verse. PAGE VERSE ABIDING IN Gop, essence of perfect love : : : : . ὍΝ 17 ἀδελφός, meanings οὗ, in Ν, Τὶ, c : , : - ἦτο ἴα ie Ages of man applied to Christian life. : - : : .24-20 — ἁγνίζει, negative side of purity . : : ‘ Ae 20 3 Antichrist, and many antichrists . : : ; : P eat 18 identical with ‘ the liar’ 3 : Ἶ - ot ΖΗ͂Ι 22 Ebewery AUbLChTIsby a0) sa <) cy 4 oy Πρ ey BO 3 2 I 25 13 an’ ἀρχῆς, explanations of the phrase : : ‘ 35 24 45 8 49 II Apostles in error on one point only : - ἢ . 30 17 Assurance depends not on words, but on keeping the tina anilelaate 19 4 brotherly love ἃ ground of . : : - : . 7 40 14 doubts of, and reassurance . : - : “ ‘ 7 52019720 makes prayer effectual . 5 yore) 21 possession of.the Spirit’s graces . - : ‘ 2 Oz 13 grounds of . c - ‘ 3 Ξ : . 68 note Atonement, doctrine of snare - : ᾿ 5 : lO 7 Birth, the new, and sin . : - c - ἐ . -45-48 note a continued, and not a past ata Z : . : 2 81 18 condition of victory over the world : - . « «79 4 Cain’s wickedness : - K - 40) 2, 12 Commandment, the new and ‘ie old : ᾿ : 3 τ He ἢ Communion with God, what it is . : - . : . Sp 5 -- what it requires. : - : - δ 8 ὃ spiritual, not actual . : - é Ἴ ‘ : = 162 12 =Christ’s indwelling . : < : ἣ ᾿ an ol 19 Confession to God how, and why necessary . - ‘ 2 5 i (. 9 ea, 84 INDEX OF SUBJECT MATTER. PAGE VERSE Contrasts bet ween φῶς and σκοτία, : 5 ; i - ἜΣ; 9 λόγῳ ,, ἔργῳ : : : Ξ 5 = : ΠΝ ΟἹ 18 yAdoon ,, ἀληθείᾳ ‘ : : : : A Palmer τι 18 φόβος ,, παρρησία. : : : . : 5 - GR 18 φόβος ,, ἀγάπη. ᾿ ° ὃ : A 2 ic. (85 18 Death, spiritual, what itis . - : ; Ἢ ϊ = τ 78 -- Distinctions between Λόγος and Χριστός. : : : : ᾿ ΩΣ κ5 2 ἐπαγγέλλειν,, ἀναγγέλλειν :- 2 : : : ἘΠ ὦ 5 cleansing, redeeming, freeing . 6 ὃ 8 : renee Ὁ 7 ἀδικία and ἁμαρτία. : : : : : ny 9 ἁμαρτίαν ἔχειν ,, ἡμαρτηκέναι : : ἢ δ re ee PTE. 10 λόγος » ἐντολή. : 3 : : ᾿ ΟΣ ΤῸ 5 ἐστί » περιπατεῖ. : : - oe a 3} II τεκνία ᾿ παιδία: ‘ i : : ᾿ ZO 13 ἀγαπᾶν » φιλεῖν : : . : ‘ ei, 28 15 πᾶν τό py πάν; ϑ : : : : : . 29 16 ἐπιθύμια ὀφθαλμῶν, τῆς σαρκός, ἣ ἀλαζονεία τοῦ βίου fe 20 16 ἁμαρτία and ἀνομία. ; é : ὴ . vai 4 αἴρειν » φέρειν ὃ : : : ee? 5 ὁρᾶν » γινώσκειν . ἔ : - τ 44 6 πείθειν "- 5 καταγινώσκειν. : : a Se 20 τηρεῖν ᾿ ποιεῖ: : Ρ - : e538 22 ἐντολαί » Τὰ ἀρεστά. : : ὃ 58 22 πιστεύειν τῷ ὀνόματι ,, πιστεύειν εἰς τὸ ὄνομα. ; : 54 23 πίστις » γνῶσις. 3 : : 4 = 163 16 Evidence, subjective and objective ‘ . : : é é {ee 9 75 τὸ Faith, passive character of human . é : : : i be eh 24 and practice, two points of Christian duty . : : A il 23 not lively, unless love springs from it . ᾿ ὰ ὦ ὦ δ 15 and love practically coincident . : : ‘ . 69 I a result of the new birth : ᾿ Ξ ‘ τὰς M70! 4 both victory and the victor over the world . : . ᾿ς 700 4 a definite persuasion and trust that Jesus is the Son of God 70 5 how far a witness to itself . : : 5 ; τορι 10 Fear contrasted with love . : : : : : : = 165 18 a mark that love not perfect . : : : : ες 66 18 Christians fear, not God but, self : : : é # 66 18 Forgiveness of sins dependent on confession. ; : Stes MLD 9 connected with Baptism . : ὃ : 3 ‘ > 2S 12 Free-will, man’s ‘ : : : : : 3 ; Lest [Η 3 81 18 Gifts of the Spirit are the Spirit. : : ; : " - 58 13 INDEX OF SUBJECT MATTER, 85 PAGE VERSE Gnostic and kindred heresies . 2 : : ᾿ ξ πον oe 39 35 πε God, the true, heathen inadequate conception οὔ, A δὴ 19 Holiness, Christian, opposed to heathen notions of . : τ 77 7 Hour, the last ᾿ : 5 5 ᾿ ; é Ξ 5 Xe) 18 Idols, warning against, what sort of . ᾿ Ἵ i Ξ Pee AS 21 ἱλασμός, discussion of . : 5 : 5 . : : . 15-17 Indefectibility of grace, how far true. : : : . .45-.48 Interpretation and exegesis, principles of . 5 da : : ᾿ 15. 33,19 35 25 John, St., speaks sentiments of all the Apostles - : st ee Ὁ 5 mysticism οὗ, : p ᾿ : - : : co 6 Joy, Christian, what itis . : ‘ : : : : ea Ὑ ἢ 4 Justice, as applied to αοὰ , : : : : ; : ΠΗ 9 κοινωνία, definition of : : : 6 : ies τ | 5 3 9 = knowing God 5 ὃ 2 : : : - 5 τῷ 3 Life, as applied to Christ . : : : : : state 1 yn 2 everlasting in harmony with the soils instincts : τς II origin of : : : - : - . : meres ΝΕ II privileges of 9 : 3 : : : : .. 70 14 Light, as applied to God . : é ; ὃ . : cou. 5 as applied to the Christian. . : : - 9) 7 Likeness to God, future . ‘ : : ‘ : : πα 2 λόγος = Revelation or ade : : 3 : : - as 10 6 A, τοῦ Θεοῦ. : . : ᾿ Suna ey) 14 Love of God = knowing Him, or f aeaiiest in Hon : : : . 19 5 what it is : é ‘ - : ; SCA Aes) I perfected in feothoaly tee . . : . : senOZ 12 and by abiding in God . : Ἶ : : : ἘΠ O4! 17 imparts knowledge of what God is. : ὃ : te, Be 64. 16 like the Saviour’s , : : : δ - : τ ΤΟΥ τὺ! 16 all love flows from God. : : - - - : tes 7 61 10 Christian, must spring from faith . : . : Eee 08 15 gives boldness in day of judgment. : : 2 64) 17 perfect development of, reserved for day of ἐπ τ᾿ δὲ τ ἘΣ OS 17 fear does not enter into. : : : : : ᾿ ὍΝ 18 Christian, on what founded . i A > ὦ <2 ae OZ) 19 keeps God’s commandments : é : ὃ :Ξ 09 20 of brethren, necessary complement of righteousness . oe edo II unknown to ancient world . : : : ᾿ 2 . 4ὃ ie) test of spiritual life - - : : A : oe 49 14 86 INDEX OF SUBJECT MATTER. Love of brethren (continued)— ground and test of assurance derived from Saviour's . : lack of, proof of unregenerate state worldly wisdom opposed to must be practical : . Lust of the flesh, of the eyes. 7 δ Miracles to be tested by doctrine . Mission, our Lord's, declared by His Baptism Negative and positive side of Christian character . “Object of minister’s life . . Opposition of Devil and Saviour . Παράκλητος, applied to Christ . παρρησία, result of brotherly leve . 2 . whatitis . - - . in prayer . ; . Perfection, as applied toman , . . Personality of the evil one ΕἸΜΙ ORY. general, how far a Christan Ὁ ᾿ πνεύματα, τά, What ἢ - “ ᾿ ᾿ Positive side of Christian character . Possession of theological truth, how far necessary . Possibility of fall and recovery Prayer, limited by will of God Pride of life Regeneration, a continuous state, and not a past act Revelation, mysteries no argument against Righteousness, practical, and not merely imputed . new birth essential to need of, in order to see God Seed (σπέρμα), what itis . Seeing God . Self-deceit; what it is Self-love = σκάνδαλον ἐν αὐτῷ Self-denial inculeated PAGE VERSE 50 7 Ee 51 50 59 69 29 “1.55 56 72 39 15 19 17 15 17 20 16 10 15 INDEX OF SUBJECT MATTER. 87 PAGH VERSE Selfishness, root of worldliness . : ‘ 3 4 ; ; Ἢ Ἢ implies ignorance of God : : : : : ἧς ΓΤ OO ὃ Sin, fact of, no excuse for sinning . : : : ‘ - sual 1 three kinds of : - 5 : : : ; i eek I Christ advocate for . : : . : : ς ὙΝ A: I in the elect. : : - : Z : : P 1:3 ay ΠΕ 4.7. . τ-- unto death, and not unto death . Ξ : 3 2 URS 16 man able to distinguish between . 5 ᾿ ; SAN --- degrees of . : : : : : : : ; - 80 17 Sinlessness, our Lord’s . : 3 : : : : neo) 42 6 man’s, how far . : - : : 3 : : .42-.53: -- σκάνδαλον and σκάνδαλα, é 5 ὃ : : 5 . «22-230 — σκοτία, an effect of sin . : : : Ε : - : nae II Sonship of Christ. : : : : 5 3 Sons of God and Devil, contrast between : : ; 3 . 48 10 Tests, of being truly Christ’s . 5 . - - : § ta a 4 of spiritual life . : - 3 ς : Σ: : . 49 14 of fellowship with God ὃ : : : - : . 54 24 of true and false prophets. : : 3 . ν 50 2 of miracles . : Σ - ἢ - - = 3 : | 55 : 56 2 of supernatural power . , : : A . 5 ἢ He Σ of love of God . δ - " : 4 5 Ε . εἰ 18 69 2 of assurance . : - : . : : : Sty els) — of love of brethren . : : 3 : : : 7 09 a Truth necessary to be set forth : : - - Tee od I in doctrine . 4 5 8gy 22 discoverable . 5 : : Ξ - . 5 pa Ie -- Union with God, what itis . . : 5 . ° : ᾿ 10 5 with Christ’s Body , : : . : - 5 a Be 19 Universal salvation ; ; Ε : zi 3 : - ΠΕ 2 Unction (χρίσμα) what . ὃ ᾿ : Ξ : : ἜΣ 2 20 given in Baptism - : : - : - 5 - 20 27 Victory over falsehood, on what it depends : : - ee So 4. Water and blood, what is meant . : : δ 5 : ΤῸ 6 Will of God, limitation of prayer Ὁ ᾿ ὃ : - ee a 22 77 14 Witness, St. John’s personal . : . : ᾿ . : : μ᾿ τς 2 I internal complementary of outward . : : rue a 9 Witnesses the three. : : : : : - : 72 7 88 INDEX OF SUBJECT MATTER. World, Christ died for the whole what is meant by love of = selfishness receives false teachers the sphere οὔ. : ὃ ° Worldly wisdom opposed to brotherly love χρίσμα, what it is given in Baptism PAGE VERSE 17 2 πε 14 P27, 15 " 15 “sor Ὁ} - 59 5 ΤΕΣ 4 80 19 59 7 23 20 36 27 GRAMMATICAL INDEX. — 96 PAGE Aonristic adjective . : : : 5 : : ς et Ge Apodosis and protasis . ; 5 ‘ : : - « 36 Tf Apposition : ; : 5 : ‘ : F : ee, {77 79 Article, repetition of . : : : a ; : é oo Al possessive use of . : : ; : : : en. fe! 7 absence of . {00 61 with Πατήρ for God ς : Ε : ς ; fern 12] avith each of two substantives . : te with κόσμος. ‘ : : : ‘ : ον 34 demonstrative force of é ’ ‘ Ἢ : Z ‘ [5 58 expresses whole class. ‘ 5 3 ‘ : a eA 5 : Attraction, cases of : Ξ : ᾿ - : 3 Β 50 | 54 7O 76 αὐτός, used twice in the same sentence, of different persons ees Cause and result, stated in two co-ordinate clauses ; : ; τ Clause, as accusative in quasi-apposition at the beginning of ἃ sentence : κ : ; : ; + ἢ Concrete for abstract : : ‘ ἢ : : - AP ΉΤΟ Conditional sentence, in positive form . 5 36 Dativus commodi . 5 ὃ ; ‘ : ; ὃ ΤΩ δέ, continuative . Z ᾿ ἐ ᾿ 5 : ; Ἴ ΠΕ Direct form used for emphasis . : : : - : ὙΠ τὉ VERSE 4 27 6 15 16 90 GRAMMATICAL INDEX. ἐάν, marks action as likely to occur. : . supplies place οὗ optative in N. T.. : - almost = since . : - : : - ; = when? . : . . . . - with indicative . : : : - . ἑαυτοὺς for ἡμᾶς αὐτούς . ; Ρ : ᾽ 5 ei, expresses not actual doubt or uncertainty . with indicative = since. : : - : ἐκεῖνος, emphatic . : : 5 : : : : Gender, neuter, immaterial personality . : : neuter, marks no definite person alluded to neuter, the collective . ἐ 4 2 Genitive, characterising or identifying . - . of cause. : : : : . . of object. : Ξ ξ : of procession . : - : - 5 8 of source . - . : : . yarious . : : : : : : - ἡμετέρα represents genitive of possession not of reference ἡμῶν, for ἡμῶν αὐτῶν. - 5 : Ξ 5 ᾿ ἵνα, N. T. use of final conjunctive for infinitive . : introduces nature and contents, notaim . 3 with subj. = accusatival infinitive . : : = whereby, the aim . ‘i Ε ᾿ ἃ is Indefinite notion to be defined by context . : - καί, with finite verb represents participle . consequential = ὅς é 3 ¢ : = too . . - . ° . . . μή, usage οὗ, : : : : : ᾿ Ε 6 ἐλθών = predicative personal substantive . : ὃς δ᾽ ἂν = ἐὰν τίς : : : : : ὅτι, introduces reason ΟΥ ground . : ¢ : “ ὅτι ἐάν, ford τι ἄν, ᾿ ‘ : q Ξ Ξ οὐκ with πᾶς, separated by a verb . . . . οὐ καθώς = ἀνομοίως ἤ. - : οὕτως, retrospective use of . . Ὁ : : : Participial form, expressing personality . - - object ν᾿ . PAGE VERSE | 7 77 14 38 {83 55 (32 6 16 2 GRAMMATICAL INDEX. Plural, use of : ; ‘ : : : : - : . 54 Prepositions, remarks on ἀπό ; ; 5 : , : : : Ν ΟΣ 37/ tats - - : : . . . . =r hd eis, Α : : : : . : Σ ; aegis: Cie ss : . : . . . : . - : [36 154 ἐκ and μετά, : : ; ; : 4 - πο ΩΣ . I pha ier [- ἐν ἀπ εἰς, ς : : : : : Or περί. - : : - - . : : . ΣΦ ΕΝ 5 Protasis and apodosis —. Ἶ . ὃ : : ; Bhs, Sentence, conditional, in positive form . 2 " : : ᾿ 530 σωτῆρα, predicative or in apposition . : : - :- 5 oo τὴς Tenses present marks perpetual operation, unlimited present . - 4t indefinite present . : 3 : : : . ee LO present for future : Ἶ ᾿ : : - : x ahi imperfect marks continuous existence up toa giventime . 2 continuous past existence opposed to aorist momentary past 4 27 aoristic present, without reference to any particular time . | 33 39 aorist and imperfect 5 : - Ξ Ἔ : “a 49 aorist and perfect .- . ᾿ . ᾿ : : ΟΣ perfect marks state begun, but not continued . Z Mee AL present state arising from past acts . - : ; “ΠῚ past state continuing into present time . : - ie te I periphrasis of, marks state, not action : : - συν distinction between present aorist and perfect : eee ἢ Suture, with imperative force, . : : - . i a τοῦτο, for a whole sentence : ᾿ : - ‘ - Fe ee pat} Verb, supplied from context . : ὦ - : - - - 34 Voice, active and middle . : A ὥ - Ξ . PES! Sp Χριστὸν ἐν σαρκὶ ἐληλυθότα, different ways of taking. : ὙΦ ὡς---καθώς ; one the reason, the other the mode - : See Sy) LONDON: PRINTED BY SPOTTISWOODE AND CO., NEW-STREET SQUARK AND PARLIAMENT STREET 91 PAGER VERSE 55, 24 28 6 8 16 19 5 5 27 39 PATERNOSTER Row, Lonpon, E.C, November 1888, Gafalogue of BWooks PUBLISHED BY MESSRS. LONGMANS, GREEN, & CO. Abbey.—7Zvz Ewezisy CxurcH AND ITS BISHOPS, 1700-1800. By CHARLES J. ABBEY. 2 vols. ὅνο. 245. Abbey and Overton.—Zvz £vce- LISH CHURCH IN THE EIGHTEENTH CenTuRY. By CHARLES J. ABBEY and Joun H. OverToN. Cr. 8vo. 75. 6d. Abbott.— Worxs sy 1: ΚΑ: Azsorr. THE ELEMENTS oF LoGic. 12mMo. 35. ELEMENTARY THEORY OF THE TIDES: the Fundamental Theories demonstrated without Mathematics. Crown 8vo, 25. Acton. — Wovern CooKERY FOR PRIVATE FAMILIES. By EvizA ACTON. With 150 Woodcuts. Fcp. 8vo. 45. 6d. Adams.—Pvszic Dezrs: an Essay on the Science of Finance. By HENRY C, ADAMS, Ph.D. $8vo. 125. 6d. A. K. H. B.—7ve Essays anv Con- TRIBUTIONS OF A. ἃ. H. B. Cr. 8vo. Autumn Holidays ofa Country Parson, 35. 6, Changed Aspects of Unchanged Truths, 35. 6d. Commonplace Philosopher, 35. 6a. Counsel and Comfort from a City Pulpit, 35. 6d. Critical Essays of a Country Parson, 35. 6d. Graver Thoughts of a Country Parson. Three Series, 3s. 6¢. each. Landscapes, Churches, and Moralities, 3s. 6d. Leisure Hours in Town, 35. δα. Lessons of Middle Age, 35. 6d. Our Little Life. Two Series, 35. 6a. each, Our Homely Comedy and Tragedy, 35. 6d. Present Day Thoughts, 35. 62. Recreations of a Country Parson, Series, 35. 6d. each. Seaside Musings, 35. 67. Sunday Afternoons in the Parish Church of a Scottish University City, 35. 6d. Allen. — force sawp Ewercy: a Theory of Dynamics. By GRANT ALLEN, 8vo. 7s. 6d. Amos.— Worxs sy SHELDON AMOS. A PRIMER OF THE ENGLISH CONSTI- TUTION AND GOVERNMENT. Cr. 8vo. 65, A SystemaTic VIEW OF THE SCIENCE OF FURISPRUDENCE. ὅνο, 18s. Anstey.—7Zwz Brack Poopte, and other Stories. By F. AnsTEy, Author of ‘Vice Versa.’ Cr. 8vo. 25. bds,; 25. 6d. cl. Three - f Archer.—J/4sxs or Faces? A Study in the Psychology of Acting. By WILLIAM ARCHER. Crown 8vo. 6s. 6d. Aristotle.—Zvze Worxs or. THE Forirtics, G. Bekker’s Greek Text of Books I, III. IV. (VII.) with an English Translation by ὟΝ. E. BOLLAND, M.A. ; and short Introductory Essays by A. LANG, M.A. Crown 8vo. 7s. Gd, THe Porirics : Introductory Essays. By ANDREW LANG, (From Bolland and Lang’s ‘.Politics.’) Crown 8vo. 25. 6d. THe Eruics ; Greek Text, illustrated with Essays and Notes. By Sir ALEXAN- DER GRANT, Bart. M.A. LL.D. 2 vols. ὅνο. 325. Tue NicomacHean Eruics, Newly Translated into Englishh By RopertT: WILLIAMS, Barrister-at-Law, Crown 8vo. 75. 6d, Armstrong.—Worxs sy Gzorce FRANCIS ARMSTRONG, M.A. Poems: Lyrical and Dramatic. Fep.. 8yvo. 6s. Kine Sau. (The Tragedy of Israel,. Part I.) Fecp. 8vo. 5s. Kine Davip. (The Tragedy of Israel, Part II.) Fep. 8vo. 6s. Kine Sotomon. (The Tragedy of Tsrael, Part III.) Fecp. 8vo. 6s, Ucowe: A Tragedy. Fcp. 8vo. 6s, A GARLAND FROM GREECE ; Poems. Fcp. 8vo. 9s. SrorieS oF WickLtow ; Poems. Fep:- 8vo. 95. VicroritA REGINA ET IMPERATRIX*® a Jubilee Song from Ireland, 1887. to, 2s. 6d. cloth gilt. MMEPHISTOPHELES IN BROADCLOTEH: a Satire. Fep. 8vo. 45. THE LirE AND LETTERS OF EDMUND F. ARMSTRONG, Fcp. 8vo. 7s. 6d. Armstrong.— Worxs sy Epuunp 7. ARMSTRONG. PoeETicaL Worxs. Fcp. 8vo. 5s, E’ssAYS AND SKETCHES. F cp. 8vo. 55 A 4 CATALOGUE OF GENERAL AND SCIENTIFIC BooKs Bh Brassey. — IMVorxs LADY BRASSEY. A Voyace in THE ‘ SUNBEAM, OUR TOME ON THE OCEAN FOR ELEVEN MONTHS. Library Edition. With 8 Maps and Charts, and 118 Illustrations, 8vo. 215. Cabinet Edition. With Map and 66 Illustrations, crown 8vo. 7s. 6d. School Edition, With 37 Illustrations, fcp. 2s. cloth, or 3s. white parchment with gilt edges. Popular Edition. With 60 Illustrations, 4to. 6d. sewed, Is. cloth. BY SUNSHINE AND STORM IN THE EAST. Library Edition. With 2 Maps and 114 Illustrations, 8vo. 215. Cabinet Edition. With 2 Maps and 114 Illustrations, crown 8vo. 75. 6d. Popular Edition. With 103 Illustra- tions, 4to. 6d. sewed, Is. cloth. Lv THE Trabes, THE TROPICS, AND THE * ROARING FORTIES.’ Cabinet Edition. With Map and 220 Illustrations, crown ὅνο. 75. 6d. Popular Edition. With 183 Illustra- tions, 4to. 6a. sewed, Is. cloth. _LHE Last JournALS, 1886-7. With Charts and Maps, and 40 Illustrations in Monotone (20 full-page), and nearly 200 Illustrations in the Text from Drawings by R. T, PrRircHE?IT. 8vo. 215. [li the press. THREE VOYAGES IN THE * SUNBEAM.’ Popular Edition. With 346 Illustrations, 4to. 25. 6d. Browne.—4Aw LE xrosirion OF THE 39 ARTICLES, Historical and Doctrinal. By E. H. Browne, D.D., Bishop of Winchester. ὅνο, 16s. Bryant.—Zovcariowat Ewps ; or, the Ideal of Personal Development. By SOPHIE BRYANT, D.Sc.Lond. Crown ὅνο. 65. Buckle.—Asrorv oF CrviLisATION IN ENGLAND AND FRANCE, SPAIN ‘AND SCOTLAND. By HENRY THOMAS BUCKLE. 3 vols. crown ὅνο. 245. Buckton.— Worrs sy Mrs. C. M. ᾿ BUCKTON. Foop AND Home COOKERY. Ir Woodcuts. Crown 8vo. 2s. 6d. HEALTH IN THE House. With 41 Woodcutsand Diagrams Crown 8vo. 2s. With Bull.— Worxs sy Tomas Butt, LADD: NN Hints To MorHers on THE Man- AGEMENT OF THEIR HEALTH during the Period of Pregnancy and in the Lying-in Room. Fep. 8vo. Is. 6d. THe Marernat MANAGEMENT OF CHILDREN IN HEALTH AND DISEASE. Fep, 8vo. Is. 6d. Bullinger.—A Criricat Lexicon AND CONCORDANCE TO THE ENGLISH AND GREEK NEW TESTAMENT. By the Rev. E, W. BULLINGER, D.D. Royal 8vo. 159. Cabinet Lawyer, The; a Popular Digest of the Laws of England, Civil, -Criminal,and Constitutional. Fep.8vo.gs. Carlyle. — Zxomas anv JANE WELSH CARLYLE. THomAS CARLYLE, a History of his Life. By J. A. Froupr, M.A. Vols. I. and If. 1795-1835, 8vo. 325. Vols. III. and IV. 1834-1881, 8vo, 32s. LETTERS AND MEMORIALS OF JANE WELSH CARLYLE. Prepared for pub- lication by THOMAS CARLYLE, and edited by J. A. FROUDE, M.A. 3 vols. 8vo. 36s. Case.—Puyvsicat Reazism ; being an Analytical Philosophy from the Physical - Objects of Science to the Physical Data of Sense. By THomaAs CaAsE, M.A. Fellow and Senior Tutor C.C.C. Crown 8vo. [Wearly ready. Cates. — A JDyucriowary oF GENERAL LIOGRAPHY, Fourth Edition, - with Supplement’ brought down to the end of 1884. By W. L. R. Cates. 8vo. 28s, cloth ; 35s. half-bound russia. Clerk.—Zvz Gas Ewcine. By DUGALD CLERK. With ror Illustrations and Diagrams. Crown ὅνο. 7s. 6d. Clodd.—Zvz Sroryv or CREeATion: a Plain Account of Evolution, By EDWARD CLopp, Author of § The Child- hood of the World’ &c. With 77 Illus- trations. Crown 8vo. 6s. Coats.—A4 Mawuvat or PATHOLoey. By JosrepH Coats, M.D. Pathologist to the Western Infirmary and the Sick* Children’s Hospital, Glasgow. With 339 - Illustrations. 8vo. 31s. 6d, PUBLISHED BY MESSRS. LONGMANS, GREEN, & Co. 5 Colenso.—7vz PENTATEUCH AND Book OF JOSHUA CRITICALLY Ex- AMINED. By J. ΝΥ. Co.Lenso, D.D. late Bishop of Natal. Crown 8vo. 6s. Comyn.—Az7versrove Priory: a Tale. By L. N. Comyn. Cr. 8vo. 25. 6d. Conder.— 4 Hawps00K To THE BIBLE, or Guide to the Study of the Holy Scriptures derived from Ancient Monu- ments and Modern Exploration. By Ἐν R. CoNnvDER, and Lieut. C. R. CONDER, R.E. Post 8vo. 7s. 6d. -Conington. — Works sy Joxn CowineTon, A.A. THE ΖΈΔΨΕΙΡ oF Virciz. ‘Trans- lated into English Verse. Crown 8vo. 6s. THe Poems oF Vireiz. ‘Translated into English Prose. Crown 8vo. 6s. Conybeare & Howson. — ΖΜ LIFE AND E-PISTLES OF ST. PAUL. By the Rev. W. J. CONYBEARE, M.A, F and the Very Key. J. S. Howson, D.D. Library Edition. Student’s Edition, Cooke. — Z4szers or AwarTomy. By THomas Cooke, F.R.C.S. Eng. B.A. B.Sc. M.D. Paris. Fourth Edition, being a selection of the Tablets believed to be most useful to Students generally. Post 4to. 75. 6d. Cox. — THe Firsr Cewrury oF CHRISTIANITY. By HOMERSHAM Cox, M.A. 8vo. 125, Cox.—A Gewerat History oF GREECE: from the Earliest Period to the Death of Alexander the Great; with a Sketch of the History to the Present ames) bythe Rev... ὅν ταν: W.. Cox Bart., M.A. With 11 Maps and Plans, Crown Svo. 75. 6a, *,* For other Works by Sir G. Cox, see ‘Epochs of History,’ pp. 24. 2 vols. 8vo. 215. I vol. crown 8vo. 6s, Crawford.— Reminiscences or Fo- REIGN TRAVEL. By ROBERT CRAWFORD, * M.A. Author of ‘Across the Pampas and the Andes.’ Crown 8vo. 5s. Creighton. — Hisrorv or THE PAPACY DURING ‘THE REFORMATION. By the Rev. M. CREIGHTON, M.A. 8vo. Vols. I. and II. 1378-1464, 32s. ; Vols. III. and IV. 1464-1518, 245, Crookes. — Sezecr Meruops in CHEMICAL ANALYSIS (chiefly Inorganic). By WILLIAM CROOKES, F.R.S. V.P.C.S. With 37 Illustrations. S8vo, 245 Crozier.—Civizizarion AnD PRo- GRESS. By JOHN BEATTIE CROZIER. New and Cheaper Edition. ὅνο. 5s. Crump.—A Sworr Ewyouirry iNnTo° THE FORMATION OF POLITICAL OPINION, from the Reign of the Great Families to~ the Advent of Democracy. By ARTHUR* Crump, $8vo. 7s. 6d. Culley.—Hawpzs00Kc or PRACTICAL- LELEGRAPHY, ‘By ἈΦ 5S. (CULLEY,. M. Inst. C.E, Plates and Woodcuts.- ὅνο. 16s, ; Dante.—Zwz Divive Comepy oF DANTE ALIGHTERI. Translated verse for ἡ verse from the Original into Terza Rima. By JAMES INNES MINCHIN. Crown ' 8vo. 155. Davidson.—A4Awv Jvrropucrion TO THE STUDY OF THE NEW TESTAMENT, . Critical, Exegetical, and Theological. By the Rev. S. Davipson, D.D. LL.D. Revised Edition. 2 vols. 8vo. 30s. Davidson.— Worxs sy Wrirzram™ L. Davipson, M.A. THe Locic or Derinition Ex-~ PLAINED AND APPLIED. Crown 8vo. ὅδ... LEADING AND IMPORTANT ENGLISE™ WorDs EXPLAINED AND EXEMPLIFIED..- Fep. ὅνο. 35. 6d. De Redcliffe.—Zwe Lire of THE RigHT Hon. STRATFORD CANNING? VISCOUNT STRATFORD DE REDCLIFFE, EG GiCcBoD- CLS BESD: ΕΣ serous his Memoirs and Private and Official Papers. ᾿ By STANLEY LANE-POOLE. With 3 Portraits. 2 vols. 8vo. 36s. De Salis. — Worxs sy Mrs. DE SALIS. SAVOURIES ἃ LA Move. F¥cp. 8vo. Is. boards, ENTREES A LA Move. Fcp. 8vo. Is. 6d. boards. SOUPS AND DRESSED FISH ALA Move. Fcp. Svo. ts. 6d, boards. OysTERS A LA Mone. Fcp. 8vo. Is. 6d. boards. SWEETS AND SUPPER DISHES A LA Move. Fcp. 8vo. 1s. 6d. boards, DRESSED VEGETABLES ALA MODE. Fep. 8vo. 1s. 6d. boards. DRESSED GAME AND ‘POULTRY A LA Move. Fcp. 8vo. ts. 6d. boards. De Tocqueville.— Dzmwocracy iv AMERICA. By ALEXIS DE TOCQUE- VILLE, Translated by HENRY REEVE, C.B. 2 vols. crown 8vo. 16s, “6 CATALOGUE OF GENERAL AND SCIENTIFIC Boors apetad. Worrs sv Mrs. DELAND. Dublin University Press Series Joun Warp, PREACHER: a Story. Crown 8vo. 6s. LHE OLD Garden, and other Verses. Fep. 8vo. 5s. Dickinson.— Works sy W. How- SHIP Dickinson, M.D, CANTAB. ΖΚ, &C. ΟΝ Rewar ‘and Urinary AFFEC- TIONS. With 12 Plates and 122 Wood- cuts. 3 vols. 8vo. £3. 4s. 6d. LHE ΤΌΝΟΣ as ΑΝ IwpicaTor oF DISEASE ; being the Lumbeian Lectures delivered at the Royal College of Physicians in March 1888. ὅνο. 75. 6d. Dixon.—Roraz Birp Lire ; Essays on Ornithology, with Instructions for Preserving Objects relating to that Science. By CHaritrs Dixon. With 45 Woodcuts. Crown 8vo. 55. | Dove.—Dowespay Srupres: being the Papers read at the Meetings of the Domesday Commemoration 1886. With a Bibliography of Domesday Book and Accounts of the MSS. and Printed Books exhibited at the Public Record Office and at the British Museum. Edited by P. EDWARD Dove, of Lincoln’s Inn, Bar- rister-at-Law, Honorary Secretary of the Domesday Commemoration Committee. Vol. I. 4to. 185.; Vol. IL. gto. 185, Dowell.—A Hisrory or Taxarion AND TAXES IN ENGLAND FROM THE EARLIEST TIMES TO THE YEAR 1885. By STEPHEN DOWELL, Assistant Solici- tor of Inland Kevenue. Second Edition, Revised and Altered. (4 vols. 8vo.) Vols. 1. and II. The History of Taxation, 215. Vols. III. and IV. The History of Taxes, 215. Doyle.—Zve Orricrat BARONAGE OF ENGLAND. By JAMES E. DoyLe. Showing the Succession, Dignities, and Offices of every Peer from 1066 to 1885. Vols. I. to III. With 1,600 Portraits, Shields of Arms, Autographs, &c. 3 vols, " 410. £5. 55. Doyle.— Worcs sy J. A. Dovce, . Fellow of All Souls College, Oxford. THE Ewcrisn in America: Vir- GINIA, ATARYLAND, AND THE CAROLINAS. 8vo. 18s. THE EwceltisH in America: THE PURITAN COLONIES, 2 vols. 8vo. 36s. (The) : a Series of Works undertaken by the Provost and Senior Fellows of Trinity College, Dublin. Abbott’s (T. K.) Codex Rescriptus Dublin- ensis of St. Matthew. 4to. 215. ᾿ Evangeliorum Versio Ante- hieronymiana ex Codice Usseriano (Dublin- ensi). 2 vols. crown 8vo, 215. Burnside (W. S.) and Panton’s (A. W.) Theory of Equations. 8vo. 125. 6d. Casey’s (John) Sequel to Euclid’s Elements. Crown ὅνο. 3s. 6d. Analytical Geometry of the Conic Sections. Crown 8vyo. 7s. 6d, Davies’s. (J. F.) Eumenides of Aéschylus, With Metrical English Translation, 8vo. 7S. Dublin Translations into Greek and Latin Verse. Edited by R. Y..Tyrrell.- 8vo., 125. 6d. , Graves’s (R. P.) Life of Sir William Hamilton. (3 vols.) Vols. I. and II. 8vo. each 15s. Griffin (R. W.) on Parabola, Ellipse, and — Hyperbola, treated Geometrically. Crown 8vo. 65. Haughton’s (Dr. S.) Lectures on Physical. Geography. ὅνο. 155. Hobart’s (W. K.) Medical Language of St. — Luke. 8vo. 16s. ; Leslie’s (T. E. Cliffe) Essays in Political Economy. $8vo. 10s. 6d. Macalister’s (A.) Zoology and Morphology of Vertebrata. $8vo. 10s. 6d. MacCullagh’s (James) Mathematical and , other Tracts. 8vo. 15s. Maguire’s (T.) Parmenides of Plato, Greek Text with English Introduction, Analysis, and Notes. 8vo. 7s. 6d. - Monck’s (W. H. S.) Introduction to Logic. Crown ὅνο. 5s. Purser’s (J. M.) Manual ot Histology. Fep. 8vo. 55. Ἂ» Roberts’s (R. A.) Examples in the Analytic Geometry of Plane Curves. Fcp. 8vo. 55. Southey’s (R.) Correspondence with Caroline Bowles. Edited by E. Dowden. ὅνο. I4s. Thornhill’s (W. J.) The A£neid of Virgil, freely translated into English Blank Verse. Crown 8vo. 75. 6d. Tyrrell’s (R. Y.) Cicero’s Correspondence. Vols. I. and II. 8vo. each 12s. The Acharnians of Aristo- phanes, translated into English Verse. Crown ὅνο. 25. 6d. Webb’s (T. E:) Goethe’s Faust, Transla- tion and Notes. ὅνο. 12s. 6d. The Veil of Isis : a Series of Essays on Idealism. 8vo. 10s. 6d. * ~ Wilkins’s (G.) The Growth of the Homeric Poems. 8vo. 65. . / \ ‘ PUBLISHED ΒΥ. Messrs. EONGMANS, GREEN, & .Co. 7 Edersheim.— Works sy ΤῊΣ Rev. ALFRED EDERSHEIM, DD. Tae Lire and Times or JEsvUsS THE MESSIAH, 2 vols. 8vo. 2457 PROPHECY AND HISTORY IN RELA- TION TO THE AZESSIAH: the Warburton Lectures, delivered at Lincoln’s Inn Chapel, 1880-1884. ὅνο. 12s. Ellicott. — Worxs sy C. F. L£tticorr, D.D. Bishop of Gloucester and Bristol. A CRITICAL AND GRAMMATICAL * COMMENTARY ON ST. PAUL'S EPISTLES. ὅνο. I. CORINTHIANS. 16s. GALATIANS. 8s. 6d. EPHESIANS. ὃς, 6d. PASTORAL EPISTLES. 10s. 6d. PHILIPPIANS, COLOSSIANS, and PHILEMON. Ios. 6d, THESSALONIANS. 7s. 6d. fTisTORICAL LECTURES ON THE LIFE oF Οὐκ LorRD FESUS CHRIST. 8vo. 125. ‘English Worthies. Edited by An- DREW LANG, M.A. Fep. 8vo. Is. each, sewed ; Is, 6d. each, cloth. Darwin. By Grant ALLEN. ' Marcsoroucn. By Ὁ. SAINTSBURY. SHAFTESBURY (The First Earl). By H. D. TRAILL. Apmirat Brake. By Davip HANNAY., RALEIGH. By EDMUND GOssE. STEELE. By Austin Dosson. Ben Jonson. By J. A. SyMonps, Canwinc. By FRanK H. HI. CLAVERHOUSE. By Mowsray Morris. Epochs of Ancient History. 10 vols. fep. 8vo. 2s. 6d. each. See p. 24. Epochs of Church History. 13 vols. fep. 8vo. 25. 6d. each. See p. 24. Epochs of Modern History. 19 vols. fep. 8vo. 25, 62. each. See p. 24. Erichsen.— Works sy Joun Eric ERICHSEN, F-R.S. ; ZHE SCIENCE AND ART OF SuR- GERY: Being a Treatise on Surgical In- juries, Diseases, and Operations, With 1,025 Illustrations. 2 vols. 8vo. 48s. - Ow Concussion or THE SPrve, NER- vous SHOCKS, and other Obscure Injuries of the Nervous System. Cr. 8vo, 10s. 6d, Ewald.— Worxs sy PROFESSOR Heinricu Ewaxp, of Gottingen. THe AnriouiTies OF ISRAEL. Translated from the German by H. 5. SoLLy, M.A. 8vo. 125. 6d. Tue History or IsRAEL. ‘Trans- lated from the German. 8 vols. ὅνο. Vols. 1. and 11. 24s, Vols. III. and IV. 21s. Vol. V. 18s. Vol. VI. 16s. Vol. VII. 21s. -Vol. VIII. with Index to the Complete Work. 18s. W. Fairbairn.— Worxs sy SIR Farrpairn, Bart. CL. A Treatise on Mitts ΑΝ MILL- WORK, with 18 Plates and 333 Woodcuts I vol, 8vo. 255. Userut InrorMATION FOR ENGI NEERS. With many Plates and Wood- cuts. 3 vols. crown ὅνο. 315. 6a. Farrar. — Zancuace Awp LAwN- GuaGES. A Revised Edition of Chapters on Language and Families of Speech. By F. W. Farkar, D.D. Crown 8vo. 65. Firth.—Ovr Kin Across THE SEA. By J. C. Fiery, of Auckland, New Zealand. With a Preface by Mr. FROUDE, Fep. 8vo. 6s. Fitzwygram. — forszes AND STABLES. By Major-General Sir F. FirzwyGramM, Bart. With 19 pages of Illustrations. $8vo. 55. εν Forbes.— 4 Covrse or LecTURES ~ on ELECTRICITY, delivered before the Society of Arts. By GEORGE FORBES, M.A. F.R.S. (L. & E.) “With 17° Tlus= trations. Crown 8vo. 5s. Ford.—7w#e Tyeory awD PRACTICE OF ARCHERY. Forp. New Edition, thoroughly Revised and Re-written by W. Butt, M.A. With a Preface by C. J. LONGMAN, M.A. F.S.A. 8vo.' 145. By the late HORACE Fox.—Zve Earzty History oF- CHARLES F4MES Fox. By the Right Hon. Sir G. Ο, TREVELYAN, Bart. Library Edition, 8vo. 18s. Cabinet Edition, cr. vo. 65. Francis.—4 Book ΟΝ ANGLING; or, Treatise on the Art of Fishing in every branch; including full Illustrated List of Salmon Flies. By FRANCIS FRANCIS." Post 8vo. Portrait and Plates, 155. 8 CATALOGUE OF GENERAL AND SCIENTIFIC BOOKS ~ Freeman.—7Zve HrsroricaL Ge£o- GRAPHY OF EUROPE, By E. A. FREE- MAN. With 65 Maps, 2vols. 8vo. 31s. 6d. Froude.—Worxs sy James A. FROUDE. THe History or Ewncranp, from the Fall of Wolsey to the Defeat of the Spanish Armada. Cabinet Edition, 12 vols. cr. 8vo. £3. 125. Popular Edition, 12 vols. cr. 8vo. £2. 25. SHORT STUDIES ON GREAT SUB- ¥ECTS. 4 vols. crown 8vo, 245. C2ZzSAR: a Sketch. Crown 8vo. 6s. THe EwetisH 1n IRELAND IN THE EIGHTEENTH CENTURY. 3 vols, crown ὅνο. 185, OCEANA ; OR, ENGLAND AnD HER CoLoniEs. With 9 Illustrations. Crown Svo. 2s. boards, 2s. 6d. cloth. THe ENGLISH ΙΝ THE West INDIES; OR, THE Bow or ULYSSES. With 9 Illustrations. Crewn ὅνο. 2s. boards, 2s. 6d, cloth. THomAs CARLYLE, a History of his Life, 1795 to 1835. 2 vols. 8vo. 32s. 1834 to 1881. 2 vols. 8vo, 32s. Gairdner and Coats.— Ow rvz Dis- EASES CLASSIFIED BY THE REGISTRAR- GENERAL AS TABES MESENTERICA. By Wi. (GATRD NERO MD: 111}: ῸΝ THE PATHOLOGY OF PHTHISIS PULMO- NALIS. By JOSEPH Coats, M.D. With 28 Illustrations. S8vo. 125, 6d. Galloway.— Zz Fuwpamewrar PRINCIPLES OF CHEMISTRY PRACTICALLY TAUGHT BY A NEw MeTHOD. By ROBERT GALLoway, M.R.I.A. Cr. 8vo. 6s. 6d. Ganot.— Worxs sy PRoressor GAWOr. Translated by E. ATKINSON, {4 PhsD, Ἐ 0.5. - ELEMENTARY TREATISE ΟΝ Puy- sics. With 5 Coloured Plates and 923 Woodcuts. Crown 8vo. 155. LVATURAL PHILOSOPHY FOR GENE- RAL READERS AND γοῦνα PERSONS, With 2 Plates, 518 Woodcuts, and an Appendix of Questions. Cr. 8vo. 75. 6d. Gardiner.— Worxs sy Samver Rawson GARDINER, LL.D. fltstory or Ewciawp, from the Accession of James I. to the Outbreak of the Civil War, 1603-1642. Cabinet Edition, thoroughly revised. 10 vols. crown ὅνο, price 6s. each. [Continued above. Gardiner.— Vorrs sy S. R. Gar. DINER, LL.D.— continued. A Historv oF THE GREAT CIVIL War, 1642-1649. (3 vols.) Vol. I. 1642-1644. With 24 Maps. ὅνο. 215. OuvTLtinE oF EwettsH HisToryY, B.C. 55-A.D. 1886. With 96 Woedcuts, fcp. ὅνο, 25. 6d. *.* For other Works, see ‘Epochs of Modern History,’ p. 24. Garrod.— Worxs sy Srr ALFRED BARING GARROD, M.D. F-R.S. A TREATISE on Govur AND RHED- MATIC GOUT (RHEUMATOID ARTHRITIS). With 6 Plates, comprising 21 Figures (14 Coloured), and 27 Illustrations en- graved on Wood. $8vo. 215. THE ESSENTIALS OF MATERIA MEDICA AND THERAPEUTICS. New Edition, revised and adapted to the New Edition of the British Pharmacopeeia, by NESTOR TIRARD, M.D. Cr. 8vo, 125. 6:2. Gerard —Orruopox: a Novel. By DoROTHEA GERARD. Crown 8vo. 65, Gibson— 4 7exr-Boox or ELemen- TARY LioLtocy. By R. J. Harvey Gipson, M.A. F.R.S.E. Lecturer on Botany in University College, Liverpool. Crown 8vo. [Nearly ready. Gilkes.— Bors anv MasrTers:aStory of School Life. By A. H. GILkrs, Head Master of Dulwich College. Fep. 8vo. 35. 6d, Godolphin.—7vz Lire or THE EARL OF GODOLPHIN, Lord High Trea- surer 1702-1710, By the Hon. Huew ELLioT, M.P. 8yo.-155. Goethe.— usr. A New Translation, chiefly in Blank Verse; with Introduc- tion and Notes. By JAMES ADEy BIRDs, B.A. F.G.S. Crown 8vo. 125. 6d. Grant.— ΤῊΣ Eruics or ARISTOTLE. The Greek Text illustrated by Essays and Notes. By Sir ALEXANDER GRANT, Batt, LD. ΘΟ ker 2 πὸ Svo. 325. Gray. — Awaromy, Descriprive AND SURGICAL. By HENRY GRay, F.R.S. late Lecturer on Anatomy at St. George’s Hospital. With 569 Wood- cut Illustrations, a large number of which are coloured. Re-edited by T. PICKERING PICK, Surgeon toSt. George’s Hospital. Royal ὅνο. 365, PUBLISHED BY Messrs. LONGMANS, GREEN, & Co. 9 Gréeen.—Zwe Worrxs or Txomas HILL GREEN, late Whyte’s Professor of Moral Philosophy, Oxford. Edited by R. L. NeErrresuip, Fellow of Balliol College (3 vols.) Vols. I. and II.— Philosophical Works. 8vo. 16s. Vol. III.—Miscellanies. the three Volumes and Memoir. ὅνο. 215. THE WITNESS OF GOD, AND FAITH: Two Lay Sermons. By T. H. GREEN, Fep. 8vo. 2s. Greville.— A /JovrnaLt oF THE REIGNS OF KING GEORGE JV. KING Witttam IV, AND QUEEN VICTORIA. By the late C. C. F. GREVILLE, Esq. Edited by H., REEvE, C.B. Cabinet each. Edition. 8 vols. Crown ὅνο. 6s. each. Gwilt.—Aw EwceyctopzpDIiaA oF ARCHITECTURE. By JOSEPH GwWILT, F.S.A. Illustrated with more than 1,700 Engravings on Wood. Revised by WYATT PapworTH. 8vo. 525. 6d. Hageard.—Worxs sy H. River LTAGGARD. COLONEL QuariTcH, V.C. A’ Novel. 3 vols. crown 8vo. 255. 6d. SHe. New and Cheaper Edition. With 32 Illustrations by M. GREIFFEN- HAGEN and C. H. M. Kerr. Crown 8vo. 35. 6d. Artan QuarTeRmain. New and Cheaper Edition. With 31 Illustrations by C. H. M. Kerr. Crown 8vo. 35. 6d. Maiwa’s REvENGE; or, THE War OF THE LITTLE HAND. Crown 8vo, 25. boards ; 2s. 6¢. cloth. Halliwell-Phillipps.—Oor7zzves or THE LIFE OF SHAKESPEARE. By J.O. HALLIWELL-PHILLIPPS, F.R.S. 2'vols. Royal 8vo. Ios. 6d. Harte.— overs ev Brer Harve. fy THE CarouinEz Woops. Fcp. 8vo. Is. boards; Is. 6d. cloth. On THE FRONTIER. t16mo. Is. By SHORE AND SEDGE. 16mo. Is. Hartwig.— Worxssy Dr. Harrwic. THE SEA Awd 115 Living Wonvers. With 12 Plates and 303 Woodcuts. 8vo. Ios. δώ, Lae Tropicar Wortp. With8 Plates, and 172 Woodcuts. ὅνο. 105. 6d. ΖῊΣ PoraR Wortp. With 3 Maps, 8 Plates, and 85 Woodcuts. 8vo. Ios. 6d, [Continued above, With Index to. Hartwig. — Worxs sy Dr. G. STAR TWIG.—continued. THE SUBTERRANEAN WorRzp. With 3 Maps and 80 Woodcuts. ὅνο. 10s. 6d. THE AERIAL Worzp. With Map, ὃ Plates, and 60 Woodcuts. 8vo, Ios. 6d, The following books are extracted from the foregoing works by Dr. HaRTWIG :— FTEROES OF THE ARCTIC REGIONS. With rg Illustrations. Crown 8vo, 2s. cloth extra, gilt edges. WonDERS OF THE TROPICAL FORESTS. With 4o Illustrations. Crown 8vo. 2s. cloth extra, gilt edges. Workers UNDER THE GROUND ; or, Mines and Mining. With 29 Illus- trations. Crown $vo. 2s. cloth extra, gilt edges. MarRVELS OVER Our Heaps. With 29 Illustrations. Crown 8vo. 2s. cloth extra, gilt edges. Marvets UnveR Our FEET. With 22 Illustrations. Crown ὅνο. 2s. cloth extra, gilt edges. DWELLERS IN THE ARCTIC REGIONS. With 29 Illustrations. Crown 8vo. 25. 6d. cloth extra, gilt edges. Wincep LirE IN THE TROPICS. With 55 Illustrations. Crown $vo. 2s. 6d. cloth extra, gilt edges. VOLCANOES AND EARTHQUAKES. With 30 Illustrations, Crown ὅνο. 2s. 6d. cloth extra, gilt edges. Witp ANIMALS OF THE TROPICS. With 66 Illustrations. Crown 8vo. 35. 6d. cloth extra, gilt edges. 524 MONSTERS AND SEA SBIRDS., With 75 Illustrations. Crown 8vo. 25. 6d. cloth extra, gilt edges. DENIZENS OF THE DEEP. With 117 Illustrations. Crown 8vo. 2s. 6d. cloth extra, gilt edges. Hassall.— 7ve JwHaALtarion TREAT- MENT OF DISEASES OF THE ORGANS OF RESPIRATION, including Consumption. By ARTHUR HILL HAssaLt, M.D. With 19 Illustrations of Apparatus. Cr. Svo. 125. 6d. Havelock. — Mezmorrs or SiR HENRY HAVELOCK, K.C.B. By JOHN CLARK MARSHMAN. Crown 8vo, 3s. 6d. Hearn.— ΤῊΣ Government or Ewe- LAND ; its Structure and its Development. By WiLi1am Epwarp Hearn, 0.0, 8vo. 165. / A3, 10 9 CATALOGUE OF GENERAL AND SCIENTIFIC BOOKS Helmholtz.—Worrs sy «κο- FESSOR HELMHOLTZ. On THE SENSATIONS OF TONE AS A PHYSIOLOGICAL BASIS FOR THE THEORY or Music. Royal 8vo, 28s, PoroLtaAR LECTURES ON SCIENTIFIC SUBYECTS. With 68 Woodcuts, 2 vols. Crown 8vo. 155. or separately, 75. 6d, each, Herschel.—Ouvrzives or Asrro- Nomy. By Sir J. Ἐν W. HERSCHEL, Bart. M.A. With Plates and Diagrams, Square crown 8vo, 12s, _Hester’s Venture: a Novel. By the Author of ‘The Atelier du Lys.’ Crown ὅνο. 2s. 6d. Hewitt. — Zve Dracnosis anv TREATMENT OF DISEASES OF WOMEN, INCLUDING THE DIAGNOSIS OF PREG- NANCY... By GRAILY Hewitt, M.D. With 211 Engravings. 8vo. 245. Historic Towns. Edited by E. A. FREEMAN, D.C.L. and Rev. WILLIAM Hunt, M.A. With Maps and Plans, Crown ὅνο. 3s. 6d. each. Lowpon. By W. E. Lortis. EXETER, By E. A. FREEMAN. BRisToL. By W. Hunt. OxrorD. By C. W. Boase. COLCHESTER. By E. L. Cutts. Civove forTs. By Montacu Burrows. Holmes.—A4 Svsrem or SuRcery, Theoretical and Practical, in Treatises by “various Authors,’ Edited by ΤΙΜΟΤΗΥ Houtmes, M.A. and J. W. HULKE, F.R.S. 3 vols. royal 8vo. £4. 45. Homer.—Zve 7114. or Homer, Homometrically translated by C. B. Cay- LEY, ὅνο. 125. 6d, THe Ir1Ap or Homer. The Greek Text, with a Verse Translation, by W. C. GREEN, M.A. Vol. I. Books I.—XII, Crown 8vo. 6s, ~ Hopkins.—Cvrisr ΤΗ͂Σ Consocer ; a Book of Comfort for the Sick. By ELLICE HLOPKINS, Fcp. 8vo. 25. 6d. Howitt.—Visrrs ro REMARKABLE PLACES, Old Halls, Battle-Fields, Scenes illustrative of Striking Passages in English History and Poetry. By WILLIAM Howitt. With 80 Illustrations engraved on Wood. Crown ὅνο, 55. Hudson ὃς Gosse.—7we ROTireRA ' OR ‘WHEEL-ANIMALCULES.’ By C. T. Hupson, LL.D. and P. H. Gossr, F.R.S. With 30 Coloured Plates. In6 Parts. 4to. 10s. 6d. each. Complete in 2 vols. 4to. £3. 10s. Hullah.— Works sy Jouw Horan. Course OF LECTURES ON THE His- TORY OF MODERN Music. 8vo. 8s. 6d. Coursé oF LECTURES ON THE TRAN- SITION PERIOD OF MUSICAL HISTORY. - 8vo. 10s. 6d. : Hume.— 7#2£PuiLosopHicaL Worxs. or Davip Hume. Edited by T. Ἢ: GREEN and Τὶ H. Grose. 4 vols. 8vo, 56s. Or separately, Essays, 2 vols. 28s. Treatise of Human Nature. 2 vols, 28s, Hutchinson.—Zvz RezcorD OF 4 Human Sout. By Horace G. HutcH- INSON. Fep. Svo. 35. 6d. Huth.—Zwvz Marriace or NEAR KIN, considered with respect to the Law of Nations, the Result of Experience, ᾿ and the Teachings of Biology. By ALFRED Η. Hutu. Royal ὅνο. 215, In the Olden Time: a Tale of the Peasant Warin Germany. By Author of ‘ Mademoiselle Mori.’ Cr. 8vo. 25, 6a. Ingelow.— Worxs sy Jean IncE- Low. PorETIcAL Worxs. Vols. I. and II. Fcp. ὅνο. 12s, Vol. III. Fep. 8vo. 55. LYRICAL AND OTHER FoEMsS. Se- lected from the Writings of JEAN INGELOW. Fcp. 8vo. 2s. 6d. cloth plain ; 3s. cloth gilt. Jackson.—4zp τὸ EwcrInEERING SOLUTION. By Lowis D’A. Jackson, C.E. With 111 Diagrams and 5 Wood- cut Illustrations. ὅνο, 21s. James.—Zvz Lone Wuire Moun- TAIN; or, a Journey in Manchuria, with an Account of the History, Administra- tion, and Religion of that Province. By H. E. JAMEs, of Her Majesty’s Bombay Civil Service. With Illustrations and a Map. 1 vol. 8vo. 245. Jameson.— Worxs sy Mrs. Jame- SOM. LEGENDS OF THE SAINTS AND MarR- TYRS. With 19 Etchings and 187 Wood- cuts. 2 vols, 31s. 6d. LEGENDS OF THE Maponna, the Virgin Mary as represented in Sacred and Legendary Art. With 27 Etchings’ and 165 Woodcuts. 1 vol. 21s. [Continued on next page. PUBLISHED BY Merssrs. LONGMANS, GREEN, & Co. Ir Jameson.— Works sy Mrs. Jaue- SON—continued. LEGENDS OF THE MONASTIC ORDERS. With τι Etchings and 88 Woodcuts. I vol. 2Is. HISTORY OF THE SAVIOUR, His Types and Precursors. Completed by Lady EASTLAKE. With 13 Etchings and 281 Woodcuts. 2 vols. 429. Jeans.— Works sy J. S. Jeans. finGLaAwn’s SUPREMACY: its Sources, Economics, and Dangers. 8vo. 8s. 6d. Raitway Prosrems: An Inquiry into the Economic Conditions of Rail- way Working in Different Countries, ὅνο. 12s. 6d. Jefferies.— erp awn Hepcerow : last Essays of RICHARD JEFFERIES, Crown 8vo. 6s. Jenkin. — Parers, LITERARY, SCIENTIFIC, &c. By the late FLEEMING JENKIN, F.R.S.S. L. ἃ E. Edited by SIDNEY COLVIN, M.A. and J. A. EwIne, F.R.S. With Memoir by RoBperT Louis STEVENSON. 2 vols. 8vo. 32s. Jenner.—4y Jurerrecr GENTLE- MAN: a Novel. By KATHARINE LEE (Mrs. HENRY JENNER), Author of ‘A Western Wild Flower’ &c. 3 vols. crown ὅνο. 255. 6d. Johnson.—7vz Parenree’s Mavy- UAL ; a Treatise on the Law and Practice of Letters Patent. By J: JOHNSON and J. H. Jounson. 8vo. Ios. 6d. Johnston.—4 Gewerazt Dicrion- ARY OF GEOGRAPHY, Descriptive, Physi- cal, Statistical, and Historical ; a com- plete Gazetteer of the World. By KEITH JOHNSTON. Medium 8vo. 42s. Johnstone.— 4 Sxorr Inrropwc-. TION TO THE STUDY oF LoGiIc. By LAURENCE JOHNSTONE, Crown ὅνο. 25. 6d. Jordan. — Worxs sy Wirrram LeicHTon JorDAn, 13.1.6. 5. THE Ocean: a Treatise on Ocean Currents and ‘Tides and their Causes. 8vo. 215. THE New PRINCIPLES OF NATURAL PHILOSOPHY, With 13 plates. ὅνο. 215, THE Wriwnos: an Essay in Illustration of thé New Principles of Natural Philo- sophy. Crown 8vo. 2s. ZHE STANDARD OF VALUE. Svo. 65. Crown ‘ Jukes.— Works sy AnpREW JoKEs, Tue New MAN AND THE ETERNAL LiFe. Crown 8vo. 6s. THe Tyres oF GENESIS. 8vo. 75. 6d. THE SECOND DEATH AND THE LRE- STITUTION OF ALL THINGS. Crown 8vo. 35. 6d. THe MYVsTeERY or THE KINGDOM. Crown ὅνο. 2s. 6a. THE NAMES OF GoD IN HOLY SCRIP- TURE: a Revelation of His Nature and Relationships. Crown 8vo. 45. 6d. Justinian.— Zvz Jwsrirorzs or FUSTINIAN ; Latin Text, chiefly that of Huschke, with English Introduction, - Translation, Notes, and Summary. By THOMAS C, SANDARS, M.A. 8vo, 185, Kalisch. — Worrs sy MM MM. KatiscH, M.A. ἵ BrsceE Srupies. . Part I.-..The Pro- « phecies of Balaam. ὅνο. tos. 6d. Part 11, The Book of Jonah. 8vo. 10s. 6d. | COMMENTARY ON THE OLD TeEsTa- MENT ; witha New Translation. Vol. I. Genesis, Svo. 18s. or adapted for the General Reader, 125. Vol. 11. Exodus, I5s. or adapted for the General Reader, 12s, Vol. III. Leviticus, Part I. 15s. or adapted for the General Reader, 8s. Vol. IV. Leviticus, Part II. 155. or adapted for the General Reader, 8s. FIEBREW GRAMMAR. With Exer- cises. Part I. 8vo. 125. 6d. Key, 5s. Part IT. 125. 6d, Kant.— Worxns svEuMMANnNvEL KANT. CritigveE oF Pracricat Reason. Translated by T. K. Abbott. 8vo. 125, 6d. Lwrropucrion to LoGic, AND HIS ESSAY ON THE MISTAKEN SUBTILTY OF THE FouR Figures. Translated by Crown T. K. Abbott. With Notes by 5. T. Coleridge. ὅνο. 6s. Kendall.—Worxs sy Mav Ken- DALL. From A GARRET. Crown 8vo. 6s. Dreams To SELL; Poems. Fep. 8vo. 6s, Killick.— Hawps0or τὸ. Mixx’ SYSTEM OF Locic. By the Rev. A. H. KILLicK, M.A. Crown 8vo. 3s. 6d, Kirkup.—Aw Jwourry rwro Soctar- 154. By THomMas Kirkup, Author of the Article on ‘ Sociaiism ἡ in the ‘ Ency- clopzedia Britannica.’ Crown 8vo, 55. Knowledge Library. (See PRocror’s Works, p. 17.) 12 CATALOGUE OF GENERAL AND SCIENTIFIC Booxs Kolbe.—A Sxorr Texr-B00K OF INORGANIC CHEMISTRY. By Dr. HER- MANN ΚΟΙΙΒΕ. Translated from the German by T. 5. HumpipcE, Ph.D. With a Coloured Table of Spectra and 66 Illustrations. Crown ὅνο. 7s. 6d. Ladd. — Zzzmenrs or PuysIoLo- GICAL PsycCHOLOGY: a Treatise of the Activities and Nature of the Mind from the Physical and Experimental Point of View. By Georce T. Lapp, ὅνο, 215. Lang.— Worxs sy Anprew Lane. Myru, RirvAL, AND RELIGION. 2 vols. crown ὅνο. 215. Cusrom anp Myru; Studies of Early Usage and Belief. With 15 Illustrations, Crown ὅνο. 7s. 6d. LETTERS TO DEAD AUTHORS. Fcp. 8vo. 65. 6d, Boors awd Booxmen. With 2 Coloured Plates and 17 Illustrations. Cr. 8vo. 6s. 6d. Grass or Parnassus. A Volume of Selected Verses. Fcp. 8vo. 6s. Bartaps or Booxs. Edited by ANDREW LANG. Fcp. 8vo. 6s. LETTERS ON LITERATURE. F cp. 8vo. 6s. 6d. [Zz the press. Laughton.—Srvpizs iv Naval HISTORY ; Biographies. By Jk uk LAuGHTON, M.A. 8vo. Ios. 6d. Lecky.— Worxs sy W.L£. H. Lecxy. HitsToRY OF ENGLAND IN THE EIGHTEENTH CENTURY. §8vo. Vols. T. & HI. 1700-1760. 36s. Vols. III. & IV. 1760-1784. 36s. Vols. V. & VI. 1784-1793. 36s. THE Historvor EUROPEAN MORALS FROM AUGUSTUS TO CHARLEMAGNE. 2 vols. crown 8vo. 16s. HIISTORY OF THE RISE AND INFLU- ENCE OF THE SPIRIT OF RATIONALISM IN EUROPE. 2 vols. crown 8vo. 16s. Lees and Clutterbuck.—Z. C. 1887, A RAMBLE IN BRITISH COLUMBIA. By J. A. Legs and W. J. CLUTTERBUCK, Authors of ‘Three in Norway.’ With Map and 75 Illustrations from Sketches and Photographs by the Authors. Crown 8vo. 10s, 6d. Lewes.—Zwe Hrsrory or Puito- SOPHY, from Thales to Comte. By GEORGE HENRY LEWES. 2vols, 8vo. 325, Light through the Crannies.— Parables and Teachings from the other Side. First Series. Crown ὅγο, Is, sewed ; Is. 6d. cloth, Lindt.—Picruresove NEw GUINEA. By J. W. Linpt, F.R.G.S. With 50 Full-page Photographic Illustrations. 4te 425. Liveing.— Worxs sy Rozerr Live- ING, M.A. and M.D. Cantab. FHT4npB00K ON DISEASES OF THB SKIN. Fep 8vo. 5s. LVOTES ON THE TREATMENT OF SKIN DISEASES. 18mo. 35. Lloyd.—A TZrearise ow Macwer- 15Μ, General and Terrestrial. By H. Lioyp, D:D; DiC.L.. Sven 10 δ. Lloyd.—Zwe Science or AGRICUL- TURE. By F.J. Luoyp. 8vo. 12s, Longman.—Aisrory or tHe Lire AND TIMES OF EpwarRD III, By WILLIAM LONGMAN. 2 vols. 8vo. 28s. Longman.— Works sv FREDERICK W. Loneman, Balliol College, Oxon. Cuess Opewincs. _ Fcp. 8yo. 2s. 6d. FREDERICK THE GREAT AND THB SEVEN YEARS’ War. Fcp. 8vo. 2s. 6d. A.New Pocxer DIcrTIionARY OF THE GERMAN AND ENGLISH LAN« GUAGES. Square 18mo, 2s. 6d, Longman’s Magazine. Published Monthly. Price Sixpence. Vols, 1-12, 8vo. price 5s. each. Longmore.— Worxs sy SurGEON- GENERAL SiR T. LONGMORE. GuwsHor Inyurizs ; their History, Characteristic Features, Complications, and General Treatment. With 58 Illus- trations. ὅνο. 315. 6d. THE ILLUSTRATED OprTicAaLt Man- UAL ; or, Handbook of Instructions for the Guidance of Surgeons in Testing ‘Quality and Range of Vision, and in Distinguishing and dealing with Optical Defects in General. With 74 Drawings and Diagrams. ὅνο. 145. Loudon.— Worxs sy J. C. Lovpvox, PRLS. 2 ENCYCLOPEDIA OF GARDENING. With 1,000 Woodcuts. ὅνο. 21. ENCYCLOPZDIA OF AGRICULTURE; the Laying-out, Improvement, and Management of Landed Property. With 1,100 Woodcuts. ὅνο. 215. - ENCYCLOPEDIA OF PLANTS; the Specific Character, &c. of all Plants found in Great Britain, With 12,000 Wood- cuts. ὅνο, 42s. PUBLISHED BY: Messrs. LONGMANS, GREEN, & Co. 13 Lubbock.—7Zvze Oriciv oF Crviti- ZATION AND THE PRIMITIVE CONDITION or JMfan. By Sir J. Lussock, Bart. M.P. F.R.S. With Illustrations. 8vo. 18s. Lyall.—Zwz AvroziocraPHy oF A SLANDER. By EpDNA LYALL, Author of ‘Donovan,’ ‘We Two,’ &c. Fep. 8vo. Is. sewed, Lyra Germanica ; Hymns Trans- lated from the German by Miss C, WINKWORTH. Fcp. 8vo. 55. Macaulay.— Worxs ano Lire oF LorRD MACAULAY. fHlisToRY OF ENGLAND FROM THE ACCESSION OF FAMES THE SECOND: Student’s Edition, 2 vols. crown 8vo. 125, People’s Edition, 4 vols. crown ὅνο. 16s. Cabinet Edition, 8 vols. post 8vo. 48s. Library Edition, 5 vols. 8vo. £4. CRITICAL AND HisToRIcAL ESSAYS, with LAYS of ANCIENT ROME, in 1 volume : Authorised Edition, crown 8vo, 25. 6d. or 3s. 6d. gilt edges. Popular Edition, crown 8vo. 2s. 6d. CrivTicAL AND HisTORICAL ESSAYS: Student’s Edition, 1 vol. crown 8vo. 6s, People’s Edition, 2 vols. crown 8vo. 8s, Cabinet Edition, 4 vols. post 8vo. 24s. Library Edition, 3 vols. 8vo, 36s. Essays which may be had separ- ately price δα. each sewed, Is. each cloth: Addison and Walpole. Frederick the Great. Croker’s Boswell’s Johnson. Hallam’s Constitutional History. Warren Hastings. (3d. sewed, 6d. cloth.) The Earl of Chatham (Two Essays), Ranke and Gladstone. Milton and Machiavelli. Lord Bacon. Lord Clive. Lord Byron, and The Comic Dramatists of the Restoration. The Essay on Warren Hastings annotated by S. HALES, Is. 6d. The Essay on Lord Clive annotated by H. CoURTHOPE BOWEN, M.A. 2s. 6d. SPEECHES : People’s Edition, crown 8vo. 35. 6a. MIscELLANEOUS WRITINGS: Library Edition, 2 vols. 8vo. 215. People’s Edition, 1 vol. crown 8vo. 45. 6d, [Continued above. / Macaulay—Worxs anv Lire or LORD MaACAULAY—continued. LAYS OF ANCIENT ROME, &e. Illustrated by G. Scharf, fep. 4to. ros. 6d. Bijou Edition, 18mo. 25. 6d. gilt top. BAU ΟΣ Popular Edition, fcp. 4to. 6d. sewed, Is. cloth, Illustrated by J. R. Weguelin, crown ὅνο. 3s. 6d. cloth extra, gilt edges. Cabinet Edition, post 8vo. 35. 6d. Annotated Edition, fep. 8vo. 1s. sewed Is. 6d. cloth, or 25. 6d. cloth extra, gilt edges, SELECTIONS FROM THE WkRuiTINGS or LorD MacAulay. Edited, with Oc- casional Notes, by the Right Hon. Sir G. O. TREVELYAN, Bart. Crown 8vo. 6s. MISCELLANEOUS WRITINGS AND SPEECHES : Student’s Edition, in 1 vol. crown 8vo. 6s. Cabinet Edition, including Indian Penal Code, Lays of Ancient Rome, and Mis- cellaneous Poems, 4 vols. post 8vo. 245. ComPLeTE Worxs or Lorp Mac- AULAY. Library Edition, 8 vols. 8vo. £5. 5s. Cabinet Edition, 16 vols. post 8vo. £4. 16s. THe LirE AND LETTERS oF LoRD MACAULAY. By the Right Hon. Sir G. O. TREVELYAN, Bart. Popular Edition, 1 vol. crown 8vo. 6s. Cabinet Edition, 2 vols. post ὅνο. 125. Library Edition, 2 vols. 8vo. 36s. Macdonald.— Worxs sy Georce Macvonacvd, LL.D. Unspoken SERMONS. Crown 8vo. 3s. 6d. each. THE Miracres oF Our Lord. Crown $vo. 35. 6d. A Book or STRIFE, IN THE FORM oF THE DIARY OF AN OLD SOUL: Poems. I2mo. 6s. Macfarren.— Worxs sy Sir G. A. MACFARREN. Lectures on Harmony, delivered at the Royal Institution. 8vo. 125. ADDRESSES AND LECTURES, delivered at the Royal Academy of Music, ἅς. Crown 8vo. 6s. 6d. Macleod.— Worxs sy Henry D. MacLeod, M.A. THE ELEMENTS OF Economics. In 2vols. Vol. I. crown 8vo. 75. 6, Vol. II. PART I, crown 8vo. 7s. 6d. THE ELEMENTS OF SANKING. Crown 8vo. 55. THE THEORY AND PRACTICE OF BANKING. Vol. 1. 8vo, 125, Vol. II, 145. Two Series. 14 CATALOGUE OF GENERAL AND SCIENTIFIC Books McCulloch.— Zxz Dicrionary OF COMMERCE AND COMMERCIAL WVAVI- GATION of the late J. R. McCuLLocy, of H.M. Stationery Office. Latest Edi- tion, containing the most recent Statistical Information by A. J. WILSON. 1 vol. medium 8vo. with 11 Maps and 30 Charts, price 63s. cloth, or 7os. strongly half- bound in russia. Mademoiselle Mori: a Tale of Modern Rome. By the Author of ‘The Atelier du Lys.’ Crown 8vo. 25. 6d. Mahaffy.—A Hisrory or CLas- SICAL GREEK LITERATURE. By the Rev. J. P. MaAnarry, M.A. Crown 8vo. Vol. I. Poets, 7s. 6d. ;Vol. II. Prose Writers, 75. 62. Malmesbury. — J/emuorrs or an EX-MINISTER: an Autobiography. By ’ the Earl of MALMEsSBuURY, G.C.B. Crown 8vo. 75. 6d. Manning.—7#2 ΤΈΜΡΟΚΑΣ Mrs- SION OF THE HOLY GHOST ; or, Reason and Revelation. ΒΥ H. E. MANNING, D.D. Cardinal-Archbishop. Crown 8vo. 85. 6d. Martin.— V4 VIGATION AND JVAUTI- CAL ASTRONOMY. Compiled by Statf- Commander ὟΝ. R. MARTIN, R.N. In- structor in Surveying, Navigation, and Compass Adjustment; Lecturer on Meteorology at the Royal Naval College, Greenwich. Sanctioned for use in the Royal Navy by the Lords Commissioners of the Admiralty. Royal $vo, 18s. Martineau BY JAMES Martinesav, DD. Hours or THovuGHT on SACRED THINGS. Two Volumes of Sermons, 2 vols, crown ὅνο. 7s. 6d. each. E-NDEAVOURS AFTER THE CHRISTIAN LIFE, Discourses. Crown ὅνο. 7s. δα, WMaunder’s Treasuries. BIOGRAPHICAL TREASURY. structed, revised, and brought down to the year 1882, by W. L. R. Caress. Fcp. 8vo. 6s. TREASURY OF INATURAL History ; or, Popular Dictionary of Zoology. Fep. 8vo. with 900 Woodcuts, 6s. TREASURY OF GEOGRAPHY, Physical, Historical, Descriptive, and Political. With 7 Mapsand 16 Plates. Fep. 8vo. 6s. flisTorIcAL TREASURY: Qutlines of Universal History, Separate Histories of all Nations. Revised bythe Rey. Sir α. W. Cox, Bart. M.A. - Fcp. 8vo. 65. [Continued above. Recon-— Maunder’s Treasuries—continued. ἡ TREASURY OF KNOWLEDGE AND LIBRARY OF REFERENCE. Comprising an English Dictionary and Grammar, Universal Gazetteer, Classical Dictionary, Chronology, Law Dictionary, &c. 8vo. 65. ScrenTIFIC AND LirERARY TREA- SURY. Fcp. 8vo. 6s. THE TREASURY OF BisrteE Kwow-— LEDGE. By tne Rev. J. AYRE, M.A. With 5 Maps, 15 Plates, and 300 Wood- cuts. Fcp. 8vo. 6s. THE TREASURY OF Besaae Edited by J. LINDLEY, F.R.S. T. Moore, F.L.S. With 274 Woodcuts and 20 Steel Plates, ie Parts, fcp. 8vo. 125. Fep. = rhage and. Max Miuiller.— Works sy £. Max 4 MULLER, M.A. BIOGRAPHICAL ESSAYS. 7s. 6d. Crown aa SELECTED ESSAYS ON LANGUAGE, 2 vols, MYTHOLOGY AND RELIGION. crown 8vo. 16s. LECTURES ON THE SCIENCE OF LAN- GUAGE. 2 vols. crown 8vo. 16s, InvrA, War Caw 1 Teaco Us? A Course of Lectures delivered before the University of Cambridge. 8vo. I2s. 6d. HIIBBERT LECTURES ON THE ORIGIN AND GROWTH OF RELIGION, as illus- trated by the Religions of India. Crown 8vo. 7s. 6d. : { INTRODUCTION TO THE SCIENCE OF RELIGION: Four Lectures delivered at the Royal Institution. Crown ὅνο. 7s. 6d. THE SCIENCE OF THOUGHT. ὅνο. 215. THREE InTRoDuUcTORY LECTURES ON THE SCIENCE OF THOUGHT. ὅνο. 2s. 6d. BIOGRAPHIES OF WorDSs, AND THE HOME OF THE ARYAS. Crown 8va. 75, 6d. A SanwsKrir GRAMMAR FOR BE- GINNERS. New and Abridged Edition, accented and transliterated throughout. By A. A. MAcDOoNELL, M.A. Ph.D, Crown 8vo. 65. May.— Worxs sy THE > Ricur Hon. SYR THOMAS ERSKINE MAY, K.C.B: THE CONSTITUTIONAL HISTORY. OF ENGLAND SINCE THE ACCESSION OF GEORGE 111. 1760-1870. 3 vols. crown 8vo. 185. DEMOCRACY IN Evrorz ; a History. 4) § 2 vols, ὅνο, 325. ‘ 4, AND THEISM. ἵ : PUBLISHED BY MESSRS. LONGMANS, GREEN, & Co. Π Meath.— Worxs ΚΡ rHE EARL OF | _Mearnx (Lord Brabazon). Socrat Arrows: Reprinted Articles on various Social Subjects. Crown 8vo. ‘Is. boards, 5s. cloth. PROSPERITY OR PauPeRism? Phy- sical, Industrial, and Technical Training. (Edited by the EARL OF MEATH). 8vo. 55. Melville.—overs sy G. J. Wuyre MELVILLE. Crown 8yo, Is. each, boards ; Is. 6d, each, cloth, The Gladiators. Holmby House. - The Interpreter. Kate Coventry. Good for Nothing. Digby Grand. The Queen’s Maries, General Bounce. Mendelssohn.—7ve Lerrers or FELIX MENDELSSOHN. ‘Translated by Lady WALLACE. 2 vols. crown 8vo. 105. Merivale.—Worxs sy rue Very REV. CHARLES MERIVALE, D.D. Dean of Ely. HISTORY OF THE ROMANS UNDER THE EMPIRE... 8 vols. post 8vo. 48s. DHE Farr or THE Roman REPUB- Lic: aShort History of the Last Century tury of the Commonwealth. 12mo. 75. 6d. GENERAL History oF ROME FROM B.C. 753 TO A.D. 476. Crown 8vo. 7s. δα, THe Roman TriumviraTes. With Maps. Fcp. 8vo. 2s. 6d. Meyer.—Movern TuHeoriss CHEMISTRY. By Professor LOTHAR Meyer. Translated, from the Fifth Edition of the German, by P. PHILLIPS Bepson, D.Sc. (Lond.) B.Sc. (Vict.) F.C.S. ; and W. CARLETON WILLIAMS, B.Sc. (Vict.) F.C.S. 8vo. 18s. Mill.—Awazysis or THE PHENO- MENA OF THE HUMAN MinvD. By JAMEs MILL. With Notes, Ilustra- tive and Critical. 2 vols. 8vo. 28s. Mill.— Worxs sy ΖΩῊΝ Srvart NOLES PRINCIPLES OF POLITICAL ECONOMY. Library Edition, 2 vols. 8vo. 30s. People’s Edition, 1 vol. crown 8vo. 5s. _ A Sysrem or Locic, Ratiocinative and Inductive. Crown 8vo. 55. Ow Liserty. Crown 8vo. 15. 44. On REPRESENTATIVE GOVERNMENT. Crown 8vo, 2s. “ Orizirarranism. ὅνο. 55. EXAMINATION OF SIR WiItLLiam _HAMILTON’S PHILOSOPHY. ὅνο. 165, Narore, rue Uriziry or RELIGION, Three Essays. 8vo. 55, OF ἢ Miller.— Worxs sy ΤΙ. Arren MizreER, M.D, LL.D. THE Eremenrs oF CHEMISTRY, Theoretical and Practical. Re-edited, with Additions, by H. MAcLEop, F.C.S, 3 vols. 8vo, Vol. I. CHEMICAL Puysics, 16s. Vol. II, INORGANIC CHEMISTRY, 245. Vol. III. OrGaNnic CHEMISTRY, 315. 6d. An INTRODUCTION TO THE STUDY OF INORGANIC CHEMISTRY. With 71 Woodcuts. Fep. 8vo. 35. 6d. Mitchell—A d/anvac or PRac- TICAL ASSAYING. By JOHN MITCHELL, F.C.S. Revised, with the Recent Dis- coveries incorporated. By W. CROOKES, F.R.S. $vo. Woodcuts, 31s. 6a. Mitchell.—Drssozurion anp Evo- LUTION AND THE SCIENCE OF MEDICINE -" an Attempt to Co-ordinate the necessary _ Facts of Pathology and to Establish the First Principles of Treatment. By Ὁ, PITFIELD MITCHELL. ὅνο. 16s. Molesworth. — J/4rrvine ἂν GIVING IN MARRIAGE: a Novel. ‘By Mrs. MOLESWORTH. Fcp. 8vo. 25. 6d. Monsell—Worxs sy rye Rev. J. S. B.. Monsertr, LL.D, SPIRITUAL SONGS FOR THE SUN- DAYS AND HOLYDAYS THROUGHOUT THE YEAR. Fecp. 8vo. 5s. 18mo. 2s. THe BeatTiruvDes. Eight Sermons. Crown 8vo. 3s. 62. : His PRESENCE not His Mermory. Verses. 16mo. Is. Mulhall.—AAvsrorv or PRICES SINCE THE YEAR 1850. By, MICHAEL 6. MULHALL. Crown 8vo. 6s. Murchison.—Worxs sy CHARLES Muorcuison, M.D. LL.D. &c. A TREATISE ON THE CONTINUED FEVERS OF GREAT BRITAIN. | Revised by W. Cavey, M.D. Physician to the Middlesex Hospital. 8vo. with numerous Illustrations, 255. CrinicAL LECTURES ON DISEASES OF THE LIVER, FAUNDICE, AND ABDOM- INAL DROPSY. Revised by T. LAUDER BRUNTON, M.D! and SirJosEPH FAYRER, M.D. 8vo. with 43 Illustrations, 245. Napier.—Zve Lirz or Sir JosEPH NAPIER, BART. EX-LORD CHANCELLOR OF IRELAND. By ALEX. CHARLES EWALD, F.S.A. 8vo. 155, Napier.—Zwe Lzecrures, Essays, AND LETTERS OF THE RIGHT HON. SIR FOSEPH NAPIER, LART., late Lord Chan- cellor of Ireland. With an Introduction by his Daughter. Forming a Supplement » to The Life.*? Svo. 16 CATALOGUE OF GENERAL AND SCIENTIFIC BOOKS Nelson.—Zzr7rers AND DESPATCHES oF HorATIO, ViscounT NELSON. Selected and arranged by JOHN KNOX LAUGHTON, M.A. 8vo. 16s. Nesbit.— Worxs sy E. Neszir. Lays AND LzGEWDS. Cr. 8vo. 55. LEAVES oF Lire: Verses. Cr. 8vo. 55. Newman.—Ow ΤῊ DISEASES OF THE KIDNEY AMENABLE TO SURGICAL TREATMENT. By DavipD NEWMAN, M.D. §8vo. 16s. Newman.— Worcs By CARDINAL NEWMAN. ApotociaA Pro VirA Své. Crown ὅνο. 6s. THE IDEA OF A UNIVERSITY DEFINED AND ILLUSTRATED. Crown ὅνο. 75. HsToricaL SKETCHES. 3 Vols. crown ὅνο. 6s. each. THE ARIANS OF THE FOURTH CEN- TURY. Crown 8vo. 6s. Sevecr TREATISES OF ST. ATHAN- SLUGS IN CONTROVERSY WITH THE ARIANS. Freely Translated. 2 vols. crown ὅνο. I5s. Discussions AND ARGUMENTS ON Various SUBYECTS. Crown 8vo. 6s. An ESSAY ON THE DEVELOPMENT OF CHRISTIAN DOCTRINE. Crown 8vo. 6s, \ CerTAin DIFFICULTIES FELT BY ANGLICANS IN CATHOLIC TEACHING CONSIDERED. Vol. 1, crown 8vo. 7s. 6d.; Vol. 2, crown 8vo. 55. 6d. THe ViA MEDIA OF THE ANGLICAN CHURCH, ILLUSTRATED IN LECTURES &c. 2 vols. crown 8vo. 6s. each. Essavs, CRITICAL AND HISTORICAL. 2 vols. crown ὅνο. 125. Essays on BIBLICAL AND ON ECCLE- SIASTICAL MMIRACLES. Crown 8vo. 6s. An Essay IN AID OF A GRAMMAR OF ASSENT. 75. 6d. CALLISTA: an Historical Tale. Crown 8vo. 6s. THE DREAM OF GERONTIUS. 6a. sewed, 15. cloth. VERSES ON VARIOUS OCCASIONS. Crown 8vo. 6s. Noble.— ours wiry 4 THREE-INCH TELESCOPE. By Captain W. NOBLE. With a Map of the Moon. Cr. 8vo. 4s. 6d. Northcott.— Zarvzs ano Turn- ING, Simple, Mechanical, and Ornamen- tal. By W. H. NorTHCOTT. With 338 Illustrations. 8vo. 185. ΤΟ ΠΟ. O’Hagan.— Serecrep SPEECHES AND ARGUMENTS OF THE RIGHT HONOURABLE THOMAS BARON O’ HAGAN. With a Portrait. 8vo. 106s. Oliphant.—Wovers sy Mrs. OLiaes PHANT, Mapam. Crown 8vo. 1s. boards; Is. 6d. cloth. In Trust.—Crown 8vo. 1s. boards ; Is. 6d. cloth. Oliver. — Asrrowomy ror Ama- TEURS : a Practical Manual of Telescopic Research adapted to Moderate Instru- ments. Edited by J. A. WESTWOOD OLIVER, with the assistance of E. W. MAUNDER, H. Gruss, J. E. GORE, W. F. DENNING, and others. With several Illustrations. Crown 8vo. 75. 6¢. | Owen. — 7vz CompPaARATIVE ANA- TOMY AND PHYSIOLOGY OF THE VERTEBRATE ANIMALS. By Sir RICHARD OwEN, K.C.B. &c. With 1,472 Woodcuts. 3 vols. 8vo. £3. 135. δα. Paget.— Worcs sy Sr James PaGET, Bart. RS. DCL, ΣΕ CrrnicAL LECTURES AND ESSAYS. Edited by F. Howarp MArsH, Assistant- Surgeon to St. Bartholomew’s Hospital. ὅνο. 155. LEcTURES ON SuURGICAL PATHO- Locy. Re-edited by the AUTHOR and W. TurNER, M.B. 8vo. with 131 Woodcuts, 215. Pasteur.—Zours Pasreor, his Life and Labours. By his Son-In-LAWw. . Translated from the French by Lady CLAUD HAMILTON. Crown ὅνο. 75. 6d. Payen.—/vpusTriAL CHEMISTRY ; a Manual for Manufacturers and for Col-. leges or Technical Schools; a Translation of PAYEN’s ‘Précis de Chimie Indus- trielle.’ Edited by B. H. Paut. With 698 Woodcuts. Medium 8vo. 42s. Payn.—Wovets sy James ΓΑ͂Ν. Tue Lock or THE DARRELLS. Crown 8vo. Is. boards; 1s. 6d. cloth. THICKER THAN WATER. Crown 8yo. Is. boards ; 1s. 6d. cloth, Pears.—Zxe 1411 or CONnSsTANTI- NOPLE: being the Story of the Fourth Crusade. By Epwin Pears, LL.B... 8vo. 165. Pennell.—Ovr SenrimenraL Jour- NEY THROUGH FRANCE AND ITALY. By ΤΌΒΕΡΗ and ELIZABETH ROBINS PENNELL. With a Map and 120 Illus- trations by Joseph Pennell. Crown 8vo. 6s. cloth or vegetable vellum. - PUBLISHED BY Messrs. LONGMANS, GREEN, & Co. 17 Perring.— Harp Kwors rv SHAKE- SPEARE, By Sir PHILIP PERRING, Bart, 8vo. 7s. 6d. Piesse.—7ve Arr or PERFUMERY, and the Methods of Obtaining the Odours of Plants. By G. W.S. PirssE. With 96 Woodcuts, ὅνο. 215. Pole.—Zve. Tveoryvy or THE Mo- DERN SCIENTIFIC GAME OF WHIST. - By W. Poe, F.R.S. Fep. 8vo. 25. 6d, Prendergast.—/rzzawp, from the Restoration to the Revolution, 1660- 1690. By JOHN P. PRENDERGAST. 8vo. 5s. Proctor.— Worxs sy R.A. Procror. THE Ores ArRounp Us ; a Series of Essays on the Moon and Planets, Meteors and Comets. With Chart and Diagrams, crown 8vo. 5s. OrHER Woritps THAN Ours; The Plurality of Worlds Studied under the Light of Recent Scientific Researches, With 14 Illustrations, crown $vo. 5s. THe Moon; her Motions, Aspects, Scenery, and Physical Condition. With Plates, Charts, Woodcuts, &c. Cr, 8vo. 6s. ONIVERSE OF STARS; Presenting Researches into and New Views respect- ing the Constitution of the Heavens. With 22 Charts and 22 Diagrams, 8vo. Ios, 62, LARGER STAR ATLAS for the Library, in 12 Circular Maps, with Introduction and 2 Index Pages. Folio, 15s. or Maps only, 125. 6d. New Srar Arzvas for the Library, the School, and the Observatory, in 12 Circular Maps. Crown ὅνο. 55. LicHT SciENWCcE FOR LEISURE Hoors; Familiar Essays on Scientific Subjects. 3 vols. crown 8vo. 55. each. CHANCE AND Luck; a Discussion of the Laws of Luck, Coincidences, Wagers, Lotteries, and the Fallacies of Gambling © - ἄς, Crown 8vo. 55. - Sropres or VeEnus-TRANSITS; an Investigation of the Circumstances of the Transits of Venus in 1874 and 1882. With 7 Diagrams and Io Plates. 8vo. 5s. GReaT ΟἼΚΟΣΔΕ Saizine ; Indicating the Shortest Sea-Routes, and describing Maps for Finding them. 4to. Is. sewed. ' CHARTS FOR GREAT CIRCLE SAILING. Nos. 1 and 2, 2s.6d. each, plains 3s.6¢. each, coloured. (E. STANFORD, Charing Cross. ) ΟΣΡ and New AsTRONOMY. 12 Parts, 2s. 6d. each. Supplementary Sec- tion, Is. Jz course of publication. Com- pletein 1 vol. 4to. 365. [early ready, The ‘KNOWLEDGE’ LIBRARY. Edi- ted by RicHARD A, PROCTOR. How τὸ Pray WuHisr: WITH THE LAWS AND ETIQUETTE OF WHIST. By R, A. PrRocTor. Crown 8vo. 55. Home Wuisr: an Easy Guide to Correct Play. By R.A. PRocTor. 16mo. Is. THE Poetry or Astronomy. A Series of Familiar Essays. By R. A. PRoOcTOR. Crown 8vo. 6s. NATURE STUDIES. By GRANT ALLEN, A. WILSON, T. Foster, E. CLopp, and R. A. Proctor. Crown 8vo. 6s. Leisure Reavincs. By E. CLopp, A. WILSON, T. Foster, A. C. RANYARD, and R. A. Procror. Crown 8vo. 6s. THE STARS IN THEIR SEASONS. An Easy Guide to a Knowledge of the Star Groups, in 12 Large Maps. By R. A. PRocTor. Imperial 8vo. 55. STAR Primer. Showing the Starry Sky Week by Week, in 24 Hourly Maps. By R. A. PRocror. Crown 4to. 2s. 6d. THE SEASONS PIcTURED In 48 Sune VIEWS OF THE EARTH, and 24 Zodiaca} Maps, &c. By R. A. Proctor. Demy 4to. 55. STRENGTH AND HAPPINESS. By R. A. Procror. Crown ὅνο. 5s. Rovucu Ways Mave Suoorx. Fami- liar Essays on Scientific Subjects. By R, A. Proctor. Crown ὅνο. 5s. Our Prace Amone Iwriniries. A Series of Essays contrasting our Little Abode in Space and Time with the Infi- nities Around us. By R. A. Proctor, Crown ὅνο, 55. THE ΕΧΡΑΧΘΕ or Heaven. Essays on the Wonders of the Firmament. By R. A. Procror. Crown 8vo. 5s. THE GREAT PyRAMID, OBSERVA- TORY, TOMB, AND TEMPLE. By R. A. Proctor. With Illustrations. Crown ὅνο. 6s. PreasanTt Ways rin Screnwce. By R. A. Proctor. Crown 8vo. 6s. Myrus AND MARVELS OF ASTRO« Nomy. By R. A. Proctor. Cr. 8vo. 6s. Prothero.— ΖΕ Proneers PROGRESS OF ENGLISH FARMING. ROWLAND E. PROTHERO, 55. Pryce.— Zwz Awncirenr Bririsx CHURCH : an Historical Essay. By JOHN Pryce, M.A. Canon of Bangor. Crown Svo. 65, AND By Crown 8vo, 18 ' CATALOGUE OF GENERAL AND SCIENTIFIC BOOKS Quain’s Elements of Anatomy. The Ninth Edition. Re-edited by ALLEN TuHomson, M.D. LL.D. F.R.S.S. L. & E. Epwarp ALBERT SCHAFER, F.R.S. and GEORGE DANCER THANE. With up- wards of 1,000 Illustrations engraved on Wood, of which many are Coloured. 2 vols. 8vo. 185. each. Quain.—A Dricriovary or Mepr- CINE. By Various Writers. Edited by R. Quain, M.D. F.R.S. ἄς. With 138 Woodcuts. Medium 8vo. 31s. 6d. cloth, or 40s. haif-russia; to be had also in 2 vols. 345. cloth. Reader.— Works sy READER. THe Guost oF BrankinsHaw and other Tales. With 9 Full-page Illustra- tions. Fcp. ὅνο. 2s. 64. cloth extra, gilt edges. Voices From FLroweR-LAwp, in Original Couplets. A Birthday- Book and Language of Flowers. 16mo. 15. 6d. limp cloth ; 2s. 6d. roan, gilt edges, or in vege- table vellum, gilt top. FAIRY PRINCE FoLLow-MY-LEAD ; or, the Jf/4Gic BRACELET. Illustrated by Wm. READER. Crown 8vo, 2s. 6d. gilt edges; or 35. 6d. vegetable vellum, gilt edges. Reeve. — Cooxery awp Hovse- KEEPING. By Mrs. HENRY REEVE. With 8 Coloured Plates and 37 Woodcuts. Crown ὅνο. 55. Rendle and Norman.—7vz Ivws oF OLD SOUTHWARK, and their Associ- ations. By WILLIAM RENDLE, F.R.C.S. Author of ‘Old Southwark andits People,’ and Puitip NorMAN, F.S.A. With numerous Illustrations. Royal 8vo. 28s. Χο £. Rich.—4 ZDicriowary or Roman AND GREEK ANTIQUITIES. With 2,000 Woodcuts. By A. Ricw, B.A. Cr. 8vo. 7s. 6d. Richardson.— Worxs sy BenyAMin Warp Ricnarpson, M.D. THe HEALTH OF NATIONS : a Review of the Works—Economical,. Educational, Sanitary, and Administrative—of EDWIN CHADWICK, C.B. With a Biographical Dissertation by BENJAMIN WARD RICH- ARDsSON, M.D. F.R.S.. 2 vols. ὅνο. 285. THE COMMONHEALTH: a. Series of Essays on Health and Felicity for Every- Day Readers. Crown $vo. 6s. THE Sow of A STAR: a Romance of the Second Century. 3 vols. crown 8vo. 255. 6d, Richey.—A Sxorr Hisrory oF THE JrisH PEOPLE, down to the Date of Bay Plantation of Ulster. By the late A. ἃ. RICHEY, Q.C. LL.D. M.R.I.A. Edited with Notes, by ROBERT ROMNEY KANE, LL.D. M.R.I.A. 8vo. 145. Riley.—Azvzos ; or, the Mountain of the Monks. M.A. F.R.G.S. With Map and 29 Illustrations. ὅνο. 215. Riley. — Ozp-Fasuionep Roses. Verses and Sonnets, Fep. 8vo. 55. By J. W. RILEy. Rivers.— Worrs By THOMAS RIVERS. With 25 \ το THE ORcHARD-HOUSE. Woodcuts. Crown 8vo. 5s. THe MintaTure κυ GARDEN; or, the Culture of Pyramidal and Bush Fruit Trees, with Instructions for Root Pruning. With 32 Illustrations. Fep. 8vo. 45. Roberts.— Greek ΤῊΣ LANGUAGE OF CHRIST AND His APOSTLES. By ALEXANDER RoBerTs, D.D. 8vo. 18s. * Robinson. — Zvz New Arcapvzra, and other Poems. ROBINSON. Roget.— Zwzsaurus or Ewncrisn “WorDs AND PHRASES, Classified and Arranged so as to facilitate the. Expression of Ideas and assist in Literary Com- position. By Perer M. Rocet. Crown 8vo. 10s. 6d. Ronalds. — Zvez Sxy-Fisner’s ENTOMOLOGY. By ALFRED RONALDS. With 20 Coloured Plates. ὅνο. 145. Saintsbury.—M/awcwesTer : a Short History. By GEORGE SAINTSBURY, With 2 Maps. Crown 8vo. 35. 6d. Schafer. — Zwe EssEnTIALS OF HISTOLOGY, DESCRIPTIVE AND PRACTI-- cAL.” For the use of Students. By Ἐν A. SCHAFER, F.R.S. With 281 Illus- trations. Sy; 6s. or Interleaved with Drawing Paper, 8s. δώ, ᾿ Schellen. — SPECTRUM Crown 8vo. 6s. v ANALYSIS By ATHELSTAN ἘΠΕῚ By Ἀν MARY [Beir w Ὁ IN ITS APPLICATION TO TERRESTRIAL ~ SUBSTANCES, and the Physical Constitu- — tion of the Heavenly Bodies. By Dr. H. SCHELLEN. Translated by JANE and CAROLINE LASSELL. Edited by ee W. DE W. ABNEY. With 14 Plates (including Angstr6m’s and Cornu’s Maps) and 291 Woodcuts. ὅνο. 315. 6d. Scott:— WearnverR CHARTS STORM WARNINGS. Scott, M.A. F.R.S. With numerous — Illustrations. Crown S8vo. 6s. i Ὄ ye ΝΣ Ne y AND _ By RosBert ‘Hi | PUBLISHED BY MESSRS. LONGMANS, GREEN, & Co. 19 Seebohm.—Worxs sy FREDERIC SEEBOHM. THE OxrorD REFORMERS --- ΚΟ ΗΝ COLET, ERASMUS, AND THOMAS MORE; a History of their Fellow-Work. ὅνο, 145. THE EnGLisH VitLAGE COMMUNITY Examined in its Relations to the Manorial and Tribal Systems, &c, Plates. ὅνο. 16s. THe ERA OF THE PROTESTANT REVO- LUTION. With Map. Fep. 8vo. 2s. 6d. Sennett.— Zz Marie Sreamu LNGINE ; a Treatise for the use of Engi- neering Students and Officers of the Royal Navy. By RicHarD SENNETT, Engineer-in-Chief of the Royal Navy. With 244 Illustrations. ὅνο. 215, Sewell. — Srorres ano Taces. By ELIZABETH M. SEWELL. Crown 8vo. Is. each, boards ; rs. 6d. each, cloth plain ; 2s. 6d. each, cloth extra, gilt edges :— Amy Herbert. Margaret Percival. The Earl’s Daughter. Laneton Parsonage, The Experience of Life. | Ursula. A Glimpse of the World.| Gertrude. Cleve Hall. Ivors. Katharine Ashton. Shakespeare. — Bowpzrer’s Fa- MILY SHAKESPEARE. Genuine Edition, in I vol. medium 8vo. large type, with 36 Woodcuts, 145. or in 6 vols. fcp. 8vo. 215. OUTLINES OF THE LIFE OF SHAKE- | SPEARE. By J. O. HALLIWELL-PHIL- Lipps, F.R.S. 2 vols. Royal 8vo. Ios. 6d. ‘Shilling Standard Novels. BY THE EARL OF BEACONSFIELD. Vivian Grey, The Young Duke, &c. Venetia. Contarini Fleming, &c, Tancred, Henrietta Temple. Sybil. Lothair. Coningsby. Endymion. Alroy, Ixion, &c. Price Is. each, boards; Is. 6d. each, cloth. BY G. J. Wuvre-MELvILLe. The Gladiators. | Holmby House. The Interpreter. | Kate Coventry. Good for Nothing. | Digby Grand. οἰ Queen’s Maries. | General Bounce. Price 1s. each, boards; Is. 6d. each, cloth. | By Rozerr Lovis STEVENSON. The Dynamiter. _ Strange Case of Dr. Jekylland Mr. Hyde. Price Is. each, sewed ; Is. 6d. each, cloth. Ἶ [Continued above, 13 Maps and : Shilling Standard Novels—contd. By L£vizaBeTu MM. SEWELL. Amy Herbert. AGlimpse oftheWorld. Gertrude. Ivors. Earl’s Daughter. | Katharine Ashton. The Experience | Margaret Percival. of Life. Laneton Parsonage. Cleve Hall. Ursula. Price 1s. each, boards; 1s. 6d. each, cloth, plain; 25. 6d. each, cloth extra, gilt edges. By ANTHONY TROLLOPE. The Warden. | Barchester Towers. Price Is. each, boards; Is. 6d., each cloth. By BRer Harte. In the Carquinez Woods, Is. 6d. cloth. Onthe Frontier (Three Stories). 1s. sewed. By Shore and Sedge (Three Stories). Is, Is. boards 3 sewed, | By Mrs. OLIPHANT. In Trust. | Madam. By James PAvn. Thicker than Water. The Luck of the Darrells. Price Is. each, boards ; 15. 6d. each, cloth. Short.—Sxercy or ΤῊΣ History OF THE CHURCH OF ENGLAND TO THE REVOLUTION OF 1688, By T. V. SHORT, D.D. Crown 8vo. 7s. 6d. Smith, H. F.—Z#z Hawpzs00k For Mipwives. By HrEnry Fy Smit, M.B. Oxon. M.R.C.S. late Assistants Surgeon at the Hospital for Sick Women, Soho Square. With 41 Woodcuts. © Crown 8vo. 5s. Smith, R. Bosworth. — Car- THAGE AND THE CARTHAGINIANS. By R. BoswortH SMITH, M.A. Maps, Plans, &c. Crown 8vo, Ios. 6d. Smith, R. H.—Graruics ; or, The Art of Calculation by Drawing Lines, applied to Mathematics, Theoretical Me- chanics, and Engineering, including the Kinetics and Dynamics of Machinery, &c. By Rosert H. ΘΜΙΤΗ, Professor of Civil and Mechanical Engineering, Mason Science College, Birmingham. ParT I, Text, with separate Atlas of Plates. [Li the press. Smith, Rev. Sydney.— 7zz Wir AND WisDOM OF THE REV. SYDNEY SMITH. Crown 8vo, Is. boards; Is. 6d, cloth. Smith, T.—4 Mawoart or OPeRa- TIVE SURGERY ON THE DEAD BODY, By THOMAS SMITH, Surgeon to St. Bartholomew’s Hospital. A New Edi- tion, re-edited by W. J. WALSHAM, With 46 Illustrations, ὅνο. 125, 20 CATALOGUE OF GENERAL AND SCIENTIFIC BOOKS Southey.—Z#z Pozricat Worxs oF ROBERT SOUTHEY, with the Author’s last Corrections and Additions. Medium 8vo, with Portrait, 145. Stanley. — 4 Famiziar Hisrory ' or Birps. By E. STAnNiey, D.D. Revised and enlarged, with 160 Wood- cuts. Crown 8vo. 6s. Steel. Worxs sy J. H. STrezt, ARC OV. S. A TREATISE ON THE DISEASES OF THE Doc ; being a Manual of Canine Pathology. Especially adapted for the Use of Veterinary Practitioners and Students. With 88 Illustrations. ὅνο. Ios. δώ. A TRreaTisE on THE DISEASES OF THE OX; being a Manual of Bovine Pathology specially adapted for the use of Veterinary Practitioners and Students. With 2 Plates and 117 Woodcuts. 8vo. 155, Stephen. — Zssays m Eccrestas- TICAL BIOGRAPHY. By the Right Hon. Sir J. STEPHEN, LL.D. Crown ὅνο. 7s. 6d. Stevenson.—Worxs By RozBerT Louis STEVENSON. A CuwHitv’s GARDEN OF VERSES. Small fep. 8vo. 55. THE DynamiTerR. Fcp. 8vo. 15. swd. Is. 6d. cloth. STRANGE CASE OF Dr. JEKYLL AND Mr. HyvdeE. Fcp. 8vo. 15. sewed ; 15, 6d. cloth. ‘Stonehenge.’— Zvz Doc mw HEALTH AND DISEASE. By ‘STONE- HENGE.’ With 84 Wood Engravings. Square crown 8vo. 75. δώ. Stoney. — ΖΕ TweoRY oF THE STRESSES ON GIRDERS AND SIMILAR STRUCTURES. With Practical Observa- tions on the Strength and other Properties of Materials. By BINDON B. STONEY, ‘LL.D. F.R.S. M.1.C.E. ‘With 5 Plates, and 143 Illustrations inthe Text. Royal Svo. 36s. Sully.— Worxs sy James Svtry. OvuTrLtinEs oF £PsYCHOLOGY, with Special Reference to the Theory of Edu- cation. 8vo, 125. 6d. THE TeaAcueR’s HANDBOOK OF PSYCHOLOGY, on the Basis of ‘ Outlines of Psychology.’ Crown 8vo, 6s. 6a, Sumner.— 7ve Besom MAKER, AND’ OTHER CouNTRY FOLK SonGs. Collected and Illustrated by HEywoop SUMNER, With Music. 4to. 25. 6d. boards. Supernatural Religion ; an In-_ quiry into the Reality of Divine Reve- lation. Complete Edition, thoroughly revised. 3 vols. 8vo. 36s. Swinburne. — Picrvre Locic; an Attempt to Popularise the Science of Reasoning. By A.'J. SWINBURNE, B.A, Post 8vo. 55. Taylor. — Srupzwrs Manuat oF THE HISTORY OF /NDIA, from the Earliest Period to the Present Time. By Colonel MEADOWS TAYLOR. Crown 8vo. 75, 6d. Taylor.--Zzz CorrzesPoNDENCE OF SIR HENRY TAYLOR. Edited by EDWARD DOWDEN. ὅνο. I6s. τ Taylor.—Aw AcricutTruRAL NorE- Book: to Assist Candidates in Pre- paring for the Science and Art and other Examinations in Agriculture. By W. C. TAYLOR. Crown ὅνο. 25. 6d. Thompson.— Worxs sy Ὁ. GREEN- LEAF THOMPSON. THE Proscem or ἜΡΙΣ. an Intro- duction to the Practical Sciences. ὅνο. Ios. 6a. A SyvsTeém oF PsycroLocy. 2 vols. 8vo. 36s. - THE RELIGIOUS SENTIMENTS OF THE HUMAN MIND, 8vo. 75. 6d. Thomson’s Conspectus.—Adapted to the British Pharmacopceia of 1885. Edited by NEsTor TIRARD, M.D. Lond. HORS Cre. . pTOmo.1 0s. Thomson.—4wy OvrzinE oF THE NeEcEssSAaRY LAWS OF THOUGHT; a Treatise on Pure and Applied Logic. By W. Tuomson, D.D. Archbishop οὗ York, Crown 8vo. 6s. " Three-in Norway. By Two of THEM. With a Map and 59 Illustra- tions from Sketches by the Authors. Cr. ὅνο. 25. boards; 2s. 6d. cloth. Todd. — On ParziamenTARY Go- VERNMENT IN ENGLAND: its Origin, Development, and Practical Operation. By ALtpHEus Topp, LL.D. C.M.G. Second Edition. In Two Volumes— Vou. I. 8vo. 245. Farapay As A DIScoveRer. PUBLISHED BY Messrs. LONGMANS, GREEN, & Co. 21 ΤΓονείγδη.--- Worxs ΒΡ rxe Ricur ον. Sir G. O. TREVELYAN, BART. ΖῊΞ Lire AND LETTERS oF LORD MACAULAY. LIBRARY EDITION, 2 vols. 8vo. 36s. CABINET EDITION, 2 vols. crown 8vo. 25. I POPULAR EDITION, I vol. crown 8vo. 65. Tae Larry History or CHARLES FAMES Fox. Library Edition, 8vo. 185. Cabinet Edition, crown 8vo. 6s, Trollope.—orezrs sy AyrHony TROLLOPE. THe Warvoenv. Crown 8vo. 15. boards ; 1s. 6d. cloth. BARCHESTER TOWERS. Is. boards; 1s. 6a. cloth. Crown 8vo. Tuttle.—Avsroryv or PRUSSIA UNDER HREDERIC THE GREAT,,1740-1756. By HERBERT TUTTLE. With 2 Maps. 2 vols. crown 8vo. 18s. Tyndall.— Worxs ey Joun TynDAct. FRAGMENTS OF SCIENCE. crown 8vo. I6s. HEAT A MoveorMorion. Cr.8vo.t2s5. SOUND. With 204 Woodcuts. Crown ὅνο. Ios. 6d. RESEARCHES ON DIAMAGNETISM AND _ MAGNE-CRYSTALLIC ACTION. With 8 Plates and numerous IIlustrations. Crown ὅνο. 125. ESSAYS ON THE FLOATING-MATTER OF THE AZR in relation to Putrefaction and Infection. With 24 Woodcuts. Crown 8vo. 7s. 6d. Lecrores on Licut, delivered in America in 1872 and 1873. With 57 Diagrams. Crown ὅνο. 55. Lessons IN ELECTRICITY AT THE RovaL INSTITUTION, 1875-76. With 58 Woodcuts. Crown 8vo. 2s. 6d. WoTres OF A CouURSE OF SEVEN LECTURES ON ELECTRICAL PHENO- MENA AND THEORIES, delivered at the Royal Institution. Crown 8vo. Is, sewed, is. 6d. cloth. LVOTES OF A CouURSE OF INinE LEc- TURES ON LIGHT, delivered at the Royal Institution. Crown ὅνο. Is. sewed, Is. 6d, cloth. 2 vols. Fcp. _ Bvo. 35.-6a. Unwin.—Zve Tesrinc or Mare- RIALS OF CONSTRUCTION: a Text-Book for the Engineering Laboratory. By W. CAWTHORNE UNwIN, F.R.S. -With 5 Plates and 141 Woodcuts. ὅνο. 215. Ville-—Own Arriricrar MANURES, their Chemical Selection and Scientific Application to Agriculture. By GEORGES VILLE. Translated and edited by W. CROOKES. With 31 Plates. 8vo. 21s. Virgil—Puerr Vercizr Marownis BUCOLICA, GEORGICA, A!NEIS; the Works of VirGIL, Latin Text, with English Commentary and Index. By B. H. Kennepy, D.D. Cr. $vo. 10s. 6d. THE A-NEID oF Virciz. Translated into English Verse. By JOHN CONING- TON, M.A. Crown ὅνο. 6s. THE Poems or Virciz. Translated into English Prose. By JOHN CONING- TON, M.A. Crown 8vo. 6s. Vitzthum.— Sz. PETERSBURG AND LONDON IN THE YEARS 1852-1864: Reminiscences of Count CHARLES FRED- ERICK VITZTHUM VON ECKSTOEDT, late Saxon Minister at the Court of St. James’. Edited by HENRY REEVE, C.B. 2 vols. Svo. 305. Walker. — Zvz Correcr Carp; or, How to Play at Whist; a Whist Catechism. By Major A. CAMPBELL- WALKER, F.R.G.5S. Fep. 8vo. 25. 6d, Walpole.—isrory or LwcLranD FROM THE CONCLUSION OF THE GREAT War IN 1815. By SPENCER WALPOLE. 5 vols. 8vo. Vols. I. and II. 1815-1832, 36s. ; Vol. IIT. 1832-1841, 185.; Vols. IV. and V. 1841-1858, 36s. Waters. — Parisy REGISTERS IN ENGLAND: their History and Contents. With Suggestions for Securing their better Custody and Preservation. By ROBERT E. CHESTER WATERS, B.A. ὅνο. 55. Watts’ Dicriowary oF CHEMISTRY. Revised and entirely Re-written by H. ForsTeER Morey, M.A. D.Sc.; and M. M. Patrison Muir, M.A. F.R.S.E. Assisted by Eminent Contributors. To be published in 4 vols. 8vo. Vol. I. (Adzes —Chemical Change). 425. 22 CATALOGUE OF GENERAL AND. SCIENTIFIC BOOKS Webb.—CezesTiat OB¥ECTS FOR Common TELESCOPES. By the Rev. T. W. Wrens. Map, Plate, Woodcuts. Crown 8vo. 95. ᾿ Wellington.—Zirz oF THE Dons or WeLtIncToN. By the Rev. G. R. GireIic, M.A. Crown 8vo. Portrait, 6s. Wendt. — Parers on MaririmMe LEGISLATION, witha Translation of the German Mercantile Laws relating to Maritime Commerce. By ERNEST EMIL WENDT, D.C.L. Royal 8vo. £1. 115. 6d. West.— Works sv CHarces West, M.D. &c. Founder of, and formerly Physician to, the Hospital for is Children. LECTURES ON THE DISEASES OF In- FANCY AND CHILDHOOD. 8vo. 185. THE MotrHer’s MANUAL OF CHIL- DREN’S DISEASES. Crown 8vo. 25. 62. Whately. — Z£wcezisu Sywovyms. By E. JANE WuHATELY. Edited by her Father, R. WHATELY, D.D. Fep. 8vo. 35. Whately.— Works sy R. WHaTecy, D.D. Exementrs or Locic. Crown 8vo. 45. 6d. Erementrs or RxeEToRIc. Crown 8vo. 45. 6d. Lessons on Reasonine. Fcp. 8vo. Is. 6d. Bacon’s Essays, with Annotations. 8vo. 105. 6d. Wilcocks.—Zvz Sea FisHERMAN. Comprising the Chief Methods of Hook and Line Fishing in the British and other Seas, and Remarks on Nets, Boats, and Boating. By J. C. WiLcocks. Pro- fusely Illustrated. Crown 8vo. 6s. Wilkinson.—Zwze Frrevpty So- cieTY MOVEMENT: Its Origin, Rise, and Growth; its Social, Moral, and Educational Influences.— 7HE AFFILIATED ORDERS. * —By thé Rev. JoHN FROME WILKINSON, M.A. Crown 8vo. 2s. 6d. Williams.—Puvzvowary Consomp-— TION ; its Etiology, Pathology, and Treatment. With an Analysis of 1,000 Cases to Exemplify its Duration and Modes of Arrest. By C. J. B. WILLIAMS, | M.D. . LAD. +E: R2S. ΞΕ ΟΣΡΙ πα CHARLES THEODORE WILLIAMS, M.A. M.D.Oxon. F.R.C.P. With 4 Coloured Plates and 10 Woodcuts. S8vo. 16s. Williams.— Mawoar or Texze- GRAPHY. By W. WILLIAMS, Superin- tendent of Indian Government Telegraphs. Illustrated by 93 Wood rsp 8vo. 10s. 6d, Willich. — Porvrar Tasres ao giving Information for ascertaining the value of Lifehold, Leasehold, and Church Property, the Public Funds, &c. By CHARLES M. WILLICH. Edited by H. BENCE JoNEs. _ Crown 8vo. Ios. 6d. Wilson.—4 Mawvoart or HEALTH- SCIENCE. Adapted for Use in Schools and Colleges, and suited to the Require- ments of Students preparing for the Ex- aminations in Hygiene of the Science and Art Department, &c. By ANDREW WILSON, F.R.S.E. F.L.S.. &c.' With 74 Illustrations. Crown 8vo. 2s. 6d. Witt.— Worxs sy Pror. Wirr. Translated from the German Py, FRANCES YOUNGHUSBAND. THE Trozan War. by the Rev. W. ἃ. RUTHERFORD, M.A, Head-Master of Westminster School, Crown 8vo. 2s. Myrus or Herras,; or, Greek Tales. Crown 8vo. 35. 6d. THE WaANDERINGS OF Ove Crown $vo. 35. δώ, Wood.—Worxs sy Rev. J. G. Woop. Hlomes WirHour Hanps; a De- scription of the Habitations of Animals, classed according to the Principle of Con- struction. With 140 Lilustrations.— 8vo. 10s, θα, Iwsecrs AT Home; ture, Habits, and Transformations. With 700 Illustrations. $8vo. Ios. 6a. Insects ABROAD, a Popular Account of Foreign Insects, their Structure, Habits, and ‘Transformations. With 600 Illustrations. 8vo. 10s. 6d. . [Continzed on next page. With a Preface — a Popular - Account of British Insects, their Struc- ‘ PUBLISHED BY MESSRS, LONGMANS, GREEN, & Co. 23 Wood.— Works sy Rev. J. G. | Wright.—Are Disease ry Cuizp- Woop—continued. BisLE ANnrmmMALs ; a Description of _ every Living Creature mentioned in the ~ Scriptures, With 112 Illustrations, 8vo. τος. 6d. STRANGE DWELLINGS ; a Description of the Habitations of Animals, abridged from ‘Homes without Hands.’ With 60 Illustrations. Crown $vo. 5s. Popular Edition, 4to. 6d. HorsE anp Man: Dependence and Duties. trations, 8vo. 145. ZLLUSTRATED STABLE Maxims. To be hung in Stables for the use of Grooms, Stablemen, and others who are in charge of Horses. On Sheet, 4s. Our or Doors; a Selection of Original Articles on Practical Natural History. With 11 Illustrations. Crown Syo. 55. PeT~and RevisireD. With 33 Illustrations. Crown 8vo. 75. 6d. their Mutual With 49 Illus- The following books are extracted from the foregoing works by the Rey. J. G. Woop: SocraL HABITATIONS AND PARASITIC NeEsTs. With τ Illustrations. Crown 8vo. 25. cloth extra, gilt edges. THE Branck BUILDERS. With 28 Illustrations. Crown 8vo. 2s. 6d. cloth extra, gilt edges. ‘Wrrp Animacts OF THE BIBLE. With 29 Illustrations. Crown 8vo. 35. 6d. cloth extra, gilt edges. Domestic ANIMALS OF THE BIBLE. With 23 Lllustrations. Crown 8vo. 35. 6d. cloth extra, gilt edges. SIRD-LIFE OF THE BIBLE. With 32 Illustrations. Crown ὅνο. 3s. 6d. cloth extra, gilt edges. WownverruL-NesTS. With 30 Illus- _ trations. Crown 8vo. 3s. 6d. cloth extra, gilt edges. fiomeES UNDER THE GRouND. With _ 28 Illustrations. Crown 8vo. 3s. 6d. cloth extra, gilt edges. Wood-Martin. — ΖΕ Lake DWELLINGS OF JRELAND: or Ancient Lacustrine Habitations of Erin, common- ly called Crannogs. By W. G. Woop- ~ Martin, M.R.ILA. Lieut.-Colonel 8th Brigade North his: Division, R.A. - With 50 Plates. Royal &vo, 25s. ' HOOD, with Special Reference to its Treat- ment by Excision. By G. A. WRIGHT, B.A. M.B.Oxon. F.R.C.S.Eng. | With 48 Original Woodcuts. 8vo. ros. 6d. Wylie. — History or LEwnerawp UNDER HENRY THE FOURTH. By JAMES HAMILTON Wytutir, M.A. one of Her Majesty’s Inspectors of Schools. (2 vols, ) Vol. 1, crown 8vo. 1095. 6d. Wylie.— Zazour, Leisvurz, AND LUXURY; a Contribution to Present Practical Political Economy. By ALEXANDER WYLIE, of Glasgow. Crown ὅνο. Is. Youatt.— Worxs sy Writri1am YOUATT. Tue Horse. Revised and enlarged by W. Watson, M.R.C.V.S. 8vo. Woodcuts, 75. 6d. THE Doc. Revised and enlarged. 8vo. Woodcuts. 6s. Younghusband. — Worxs FRANCES YOUNGHUSBAND. — THE Srory or Our Lorvd, TOLD IN SIMPLE LANGUAGE FOR CHILDREN. With 25 Illustrations on Wood from Pictures by the Old Masters, and numerous Ornamental Borders, Initial Letters, &c. from Longmans’ Illustrated New Testament. Crown 8vo. 2s, 6d. cloth plain; 3s. 6¢. cloth extra, gilt edges. THE STORY OF GENESIS. Crown 8vo. Dred ket BY Zeller. — Worxs ZELLER. HTISTORY OF ECLECTICISM IN GREER PHILOSOPHY. ‘Translated by SARAH F, ALLEYNE. Crown 8vo. Ios. 6d. THE Sroics, LPICUREANS, AND SCEPTICS. Translated by the Rev. O, J. REICHEL, M.A. Crown 8vo. 155. SOCRATES AND THE SOCRATIC SCHOOLS. Translated by the Rev. O. J. REICHEL, M.A. Crown 8vo. 105. 6d. PLATO AND THE OLDER ACADEMY. Translated by SARAH F. ALLEYNE and ALFRED GOODWIN, B.A. Crown 8vo. 18s. THE PRE-SocRATIC SCHOOLS : a His- tory of Greek Philosophy from the Earliest Period to the time of Socrates. Trans- lated by SARAH F, ALLEYNE. 2 vols. crown ὅνο. 305. OvuTzines oF THE HiIsToRY oF GREEK PHILOSOPHY. ‘Translated by SARAH F. ALLEYNE and EVELYN ABBOTT, Crown 8vo. Ios, 6d. BY 24 GENERAL AND SCIENTIFIC BOOKS PUBLISHED BY LONGMANS & Co. EPOCHS OF ANCIENT HISTORY. Edited by the Rev. Sir G. W. Cox, Bart. M.A. and by C. SANKEy, M.A. 10 volumes, — fep. 8vo. with Maps, price 2s. 6d. each. THE GRACCHI, MARIUS, AND SULLA. By A. H. Beresty, M.A. With 2 Maps. THE EARLY RomAN EMPIRE. From the Assassination of Julius Czesar to the Assassination of Domitian. By the Rev. W. WoLFE Capes, M.A. With 2 Maps. THR ROMAN EMPIRE OF THE SECOND CEN- tury, or the Age of the Antonines. By the Rev. W. WocrFeE Capus, M.A. With 2 Maps, THE ATHENIAN EMPIRE FROM THE FLIGHT of Xerxes to the Fallof Athens. By the Rev. Sir G. W. Cox, Bart. M.A. With 5 Maps. THE Risk OF THE MACEDONIAN EMPIRE. By ArTHUR M. Curteis, M.A. With 8 Maps. THE GREEKS AND THE PERSIANS. i By the Rev. Sir G. W. Cox, Bart. M.A. With 4 Maps. ROME TO ITS CAPTURE BY THE GAULS, By WILHELM InNE. With a Map. THE ROMAN TRIUMVIRATES. By the Very Rev. CHARLES MERivaLE, D.D. Dean of Ely. With a Map. oo = THE SPARTAN AND THEBAN SUPREMACIES, By Cuarves Sankey, M.A. With 5 Maps. ROME AND CARTHAGE, THE Punic Wars. By R. BoswortH Smity, M.A. With 9 and Plans, ‘ Te τς. MODERN HISTORY. EPOCHS OF Edited by C. CoLBEeck, M.A. THE BEGINNING OF THE MIDDLE AGES. By the Very Rev. RicHarD WILLIAM CHURCH, M.A. &c. Dean of St. Paul’s. With 3 Maps. THz NORMANS IN EUROPE. By Rev. A. H. Jounson, M.A. With 3 Maps. THE CRUSADES. By the Rev. Sir G. W. Cox, Bart. M.A. With a Map. THE EARLY PLANTAGENETS. By the Right Rev. W. Srusss, D.D. Bishop of Oxford. With 2 Maps. EDWARD THE THIRD. ‘By the Rev. W. Warsurton, M.A. With 3 Maps. THE HOUSES OF LANCASTER AND YORK; with the Conguest and Loss of France. By James GaAIRDNER. With 5 Maps. THe EARLY Tupors. By the Rev. C. E. Moser ty, M.A. THE ERA OF THE PROTESTANT REVOLU- tion. By Ε΄ S—EEBOoHM. With 4 Maps. THE AGE OF ELIZABETH. CREIGHTON, M.A. LL.D. Withs Maps. 19 volumes, fcp. S8vo. with Maps, price 2s. 6d, each. THE FirsT Two STUARTS AND THE PURI- tan Revolution, 1603-1660. By SAMUEL RAwson GARDINER. With 4 Maps. { THE THIRTY VEARS’ WAR, 1618-1648. By SaMuEL Rawson GARDINER. Witha Map. THE ENGLISH RESTORATION AND LOUIS. ATV, 1648-1678. By OsmMuND AIRY. THE FALL OF THE STUARTS ; AND WESTERN Europe from 1678 to 1697. By the Rev. EDwaxp Have, M.A. With rz Maps and Plans. THE AGE OF ANNE. By E. E. Morris, M.A. With 7 Maps and Plans. THE Earty HANOVERIANS. By Ἐς E, Morris, M.A. With g Maps and Plans. ᾿ FREDERICK THE GREAT AND THE SEVEN Years War. By F.W. Loneman. With 2 Maps. THE WaR OF AMERICAN INDEPENDENCE, 1775-1783. By J. M. LupLow. With 4 Maps. THE FRENCH REVOULTION, 1789-1795. By Mrs. S. R. GARDINER. With 7 Maps. EPOCHS Edited by the Rev. MANDELL CREIGHTON. THE ENGLISH CHURCH IN OTHER LANDS. By the Rey. H. W. Tucker. THE HISTORY OF ‘THE REFORMATION IN England. By the Rey. Georcz G. Perry. THE CHURCH OF THE EARLY FATHERS. By ALFRED PLumMeER, D.D. THE EVANGELICAL REVIVAL IN THE Eighteenth Century. By the Rev. J. H. Over- TON. A HISTORY OF THE UNIVERSITY OF OXFORD. By the Hon. G, C. Broprick, D.C.L. A HiIsToRY OF THE UNIVERSITY OF CAM- bridge. Py J. Bass MuLiincer, M.A. 7ΠΕῈ ENGLISH CHURCH IN THE MIDDLE Ages. By Rev. W. Hunt, M.A. By the Rey. M. | Z7HE Zpocn oF REFORM, 1830-1850. By Justin McCartnuy, M.P. Fcp. 8vo. price 2s. 6d. each. THE ARIAN CONTROVERSY. By H. M. Gwarkin, M.A. THE COUNTER-REFORMATION. By A. W. WARD. THE CHURCH AND THE ROMAN EMPIRE. By the Rev. A. Carr. THE CHURCH AND THE PURITANS, 1570- 1660. By HENRY OFFLEY WAKEMAN. Tue CHURCH AND THE EASTERN EMPIRE. — By the Rev. H. F. Tozer. ; ν᾽ HILDEBRAND AND His TiMEs, By the Rey. W. R. W. STEPHENS, . THE HOWHENSTAUFEN FPoPes. By UGo BALZANI. *.* Other Volumes are in preparation. Se Oe ΠΠΡῸῦϑὍὕῦΠΠπ5ΠΡὖ3ΡϑΠΠΠΠΠΠππΠΠπ'' τ0ὕᾺΧὺ.... οὕὅϑδϑοὺς Spottiswoode & Co. Printers, New-street Square, London. a a αἱ PN ieee oa νον ee ede ΣΝ i ᾿ Suse =: = Pa, Ε An te tee ee Tee 7 . = ee ee = ; es πποσν. anaes SLX Tae ee - ‘= tet = wy ταν 6--᾿ a one Bans . J48 li il