Expositor's Bible: The Epistles of St. John Part 1

Expositor's Bible: The Epistles of St. John.

by William Alexander.

PREFACE.

It is now many years ago since I entered upon a study of the Epistles of St. John, as serious and prolonged as was consistent with the often distracting cares of an Irish Bishop. Such fruit as my labours produced enjoyed the advantage of appearing in the last volume of the _Speaker's Commentary_ in 1881.

Since that period I have frequently turned again to these Epistles--subsequent reflection or study not seldom filling in gaps in my knowledge, or leading me to modify former interpretations. When invited last year to resume my old work, I therefore embraced willingly the opportunity which was presented to me.

Let me briefly state the method pursued in this book.

I. The First Part contains four Discourses.

(1) In the first Discourse I have tried to place the reader in the historical surroundings from which (unless all early Church history is unreal, a past that never was present) these Epistles emanated.

(2) In the second Discourse I compare the Epistle with the Gospel.

This is the true point of orientation for the commentator. Call the connection between the two doc.u.ments what we may; be the Epistle preface, appendix, moral and devotional commentary, or accompanying encyclical address to the Churches, which were "the nurslings of John"; that connection is constant and pervasive. Unless this principle is firmly grasped, we not only lose a defence and confirmation of the Gospel, but dissolve the whole consistency of the Epistle, and leave it floating--the thinnest cloud in the whole cloudland of mystic idealism.

(3) The third Discourse deals with the polemical element in these Epistles. Some commentators indeed, like the excellent Henry Hammond, "spy out Gnostics where there are none." They confuse us with uncouth names, and conjure up the ghosts of long-forgotten errors until we seem to hear a theological bedlam, or to see theological scarecrows.

Yet Gnosticism, Doketism, Cerinthianism, certainly sprang from the teeming soil of Ephesian thought; and without a recognition of this fact, we shall never understand the Epistle. Undoubtedly, if the Apostle had addressed himself only to contemporary error, his great Epistle would have become completely obsolete for us. To subsequent ages an antiquated polemical treatise is like a fossil scorpion with a sting of stone. But a divinely taught polemic under transitory forms of error finds principles as lasting as human nature.

(4) The object of the fourth Discourse is to bring out the image of St. John's soul--the essentials of the spiritual life to be found in those precious chapters which still continue to be an element of the life of the Church.

Such a view, if at all accurate, will enable the reader to contemplate the whole of the Epistle with the sense of completeness, of remoteness, and of unity which arises from a general survey apart from particular difficulties. An ancient legend insisted that St. John exercised miraculous power in blending again into one the broken pieces of a precious stone. We may try in an humble way to bring these fragmentary particles of spiritual gem-dust together, and fuse them into one.

II. The plan pursued in the second part is this. The First Epistle (of which only I need now speak) is divided into ten sections.

The sections are thus arranged--

(1) The _text_ is given in Greek. In this matter I make no pretence to original research; and have simply adopted Tischendorf's text, with occasional amendments from Dr. Scrivener or Prof. Westcott. At one time I might have been tempted to follow Lachmann; but experience taught me that he is "audacior quam limatior," and I held my hand. The advantage to every studious reader of having the divine original close by him for comparison is too obvious to need a word more.

With the Greek I have placed in parallel columns the translations most useful for ordinary readers--the Latin, the English A.V. and R.V. The Latin text is that of the "Codex Amiatinus," after Tischendorf's splendid edition of 1854. In this the reader will find the Hieronymian interpretation as it stood not more than a hundred and twenty years after the death of St. Jerome, an interpretation more diligent and more accurate than that which is supplied by the ordinary Vulgate text. The saint felt "the peril of presuming to judge others where he himself would be judged by all; of changing the tongue of the old, and carrying back a world which was growing h.o.a.ry to the initial essay of infancy."

The Latin is of that form to which ancient Latin Church writers gave the name of "rusticitas." But it is a happy--I had almost said a divine--rusticity. In translating from the Hebrew of the Old Testament, St. Jerome has given a new life, a strange tenderness or awful cadence, to prophets and psalmists. The voice of the fields is the voice of Heaven also. The tongue of the people is for once the tongue of G.o.d.

This Hebraistic Latin or Latinised Hebrew forms the strongest link in that mysterious yet most real spell wherewith the Latin of the Church enthrals the soul of the world. But to return to our immediate subject.

The student can seldom go wrong by more than a hair's breadth when he has before him three such translations. In the first column stands St.

Jerome's vigorous Latin. The second contains the English A.V., of which each clause seems to be guarded by the spirits of the holy dead, as well as by the love of the living Church; and to tell the innovator that he "does wrong to show it violence, being so majestical." The third column offers to view the scholarlike--if sometimes just a little pedantic and provoking--accuracy of the R.V. To this comparison of versions I attach much significance. Every translation is an additional commentary, every good translation the best of commentaries.

I have ventured with much hesitation to add upon another column in each section a translation drawn up by myself for my own private use; the greater portion of which was made a year or two before the publication of the R.V. Its right to be here is this, that it affords the best key to my meaning in any place where the exposition may be imperfectly expressed.[1]

(2) One or more Discourses are attached to most of the sections. In these I may have seemed sometimes to have given myself a wide scope, but I have tried to make a sound and careful exegesis the basis of each. And I have throughout considered myself bound to draw out some great leading idea of St. John with conscientious care.

(3) The Discourses (or if there be no Discourse in the section, the text and versions) are followed by short notes, chiefly exegetical, in which I have not willingly pa.s.sed by any real difficulty.

I have not wished to c.u.mber my pages with constant quotations. But in former years I have read, in some cases with much care, the following commentators--St. Augustine's _Tractatus_, St. John Chrysostom's Homilies on the Gospel (full of hints upon the Epistles), Cornelius a Lapide; of older post-Reformation commentators, the excellent Henry Hammond, the eloquent Dean Hardy, the precious fragments in Pole's _Synopsis_--above all, the inimitable Bengel; of moderns, Dusterdieck, Huther, Ebrard, Neander; more recently, Professor Westcott, whose subtle and exquisite scholarship deserves the grat.i.tude of every student of St. John. Of Haupt I know nothing, with the exception of an a.n.a.lysis of the Epistle, which is stamped with the highest praise of so refined and competent a judge as Archdeacon Farrar. But having read this list fairly in past years, I am now content to have before me nothing but a Greek Testament, the Grammars of Winer and Donaldson, the New Testament lexicons of Bretschneider, Grimm, and Mintert, with Tromm's "Concordantia LXX." For, on the whole, I really prefer St.

John to his commentators. And I hope I am not ungrateful for help which I have received from them, when I say that I now seem to myself to understand him better without the dissonance of their many voices.

"Johannem nisi ex Johanne ipso non intellexeris."

III. It only remains to commend this book, such as it is, not only to theological students, but to general readers, who I hope will not be alarmed by a few Greek words here and there.

I began my fuller study of St. John's Epistle in the noonday of life; I am closing it with the sunset in my eyes. I pray G.o.d to sanctify this poor attempt to the edification of souls, and the good of the Church. And I ask all who may find it useful, to offer their intercessions for a blessing upon the book, and upon its author.

WILLIAM DERRY AND RAPHOE.

THE PALACE, LONDONDERRY, _February 6th, 1889_.

MERCIFUL G.o.d, we beseech Thee to cast Thy bright beams of light upon Thy Church, that it being enlightened by the doctrine of Thy blessed Apostle and Evangelist St. John, may so walk in the light of Thy truth, that it may at length attain to the light of everlasting life, through Jesus Christ our Lord. Amen.

FOOTNOTE:

[1] I venture to call attention to the rendering "very." It enables the translator to mark the important distinction between two words: a?????, _factually_ true and real, as opposed to that which in point of fact is mendacious; a???????, _ideally_ true and real, that which alone realizes the idea imperfectly expressed by something else. This is one of St. John's favourite words. In regard to a?ap? I have not had the courage of my convictions. The word "charity" seems to me almost providentially preserved for the rendering of that term. It is not without a purpose that e??? is so rigorously excluded from the New Testament. [So also from the Epp. of Ignatius.] The objection that "charity" conveys to ordinary English people the notion of mere material alms is of little weight. If "charity" is sometimes a little _metallic_, is not "love" sometimes a little _maundering_? I agree with Canon Evans that the word, strictly speaking, should be always translated "charity" when alone, "love" when in regimen. Yet I have not been bold enough to put "G.o.d is charity" for "G.o.d is love."

PART I.

"JOHANNIS EPISTOLae, ULTIMUSQUE PRIMae VERSICULUS, IN EPHESUM IMPRIMIS CONVENIUNT."

(BENGEL _in Act._ xix. 21.)

DISCOURSE I.

_THE SURROUNDINGS OF THE FIRST EPISTLE OF ST. JOHN._

"Little children, keep yourselves from idols."--I JOHN V. 21.

After the example of a writer of genius, preachers and essayists for the last forty years have constantly applied--or misapplied--some lines from one of the greatest of Christian poems. Dante sings of St. John--

"As he, who looks intent, And strives with searching ken, how he may see The sun in his eclipse, and, through decline Of seeing, loseth power of sight: so I Gazed on that last resplendence."[2]

The poet meant to be understood of the Apostle's spiritual splendour of soul, of the absorption of his intellect and heart in his conception of the Person of Christ and of the dogma of the Holy Trinity. By these expositors of Dante the image is transferred to the style and structure of his writings. But confusion of thought is not magnificence, and mere obscurity is never sunlike. A blurred sphere and undecided outline is not characteristic of the sun even in eclipse. Dante never intended us to understand that St. John as a writer was distinguished by a beautiful vagueness of sentiment, by bright but tremulously drawn lines of dogmatic creed. It is indeed certain that round St. John himself, at the time when he wrote, there were many minds affected by this vague mysticism. For them, beyond the scanty region of the known, there was a world of darkness whose shadows they desired to penetrate. For them this little island of life was surrounded by waters into whose depths they affected to gaze. They were drawn by a mystic attraction to things which they themselves called the "shadows," the "depths," the "silences." But for St. John these shadows were a negation of the message which he delivered that "G.o.d is light, and darkness in Him is none." These silences were the contradiction of the Word who has once for all interpreted G.o.d. These depths were "depths of Satan."[3] For the men who were thus enamoured of indefiniteness, of shifting sentiments and flexible creeds, were Gnostic heretics. Now St. John's style, as such, has not the artful variety, the perfect balance in the ma.s.ses of composition, the finished logical cohesion of the Greek cla.s.sical writers. Yet it can be loftily or pathetically impressive. It can touch the problems and processes of the moral and spiritual world with a pencil-tip of deathless light, or compress them into symbols which are solemnly or awfully picturesque.[4] Above all St. John has the faculty of enshrining dogma in forms of statement which are firm and precise--accurate enough to be envied by philosophers, subtle enough to defy the pa.s.sage of heresy through their finely drawn yet powerful lines. Thus in the beginning of his Gospel all false thought upon the Person of Him who is the living theology of His Church is refuted by antic.i.p.ation--that which in itself or in its certain consequences unhumanises or undeifies the G.o.d Man; that which denies the singularity of the One Person who was Incarnate, or the reality and entireness of the Manhood of Him who fixed His Tabernacle[5] of humanity in us.[6]

It is therefore a mistake to look upon the First Epistle of St. John as a creedless composite of miscellaneous sweetnesses, a disconnected rhapsody upon philanthropy. And it will be well to enter upon a serious perusal of it, with a conviction that it did not drop from the sky upon an unknown place, at an unknown time, with an unknown purpose. We can arrive at some definite conclusions as to the circ.u.mstances from which it arose, and the sphere in which it was written--at least if we are ent.i.tled to say that we have done so in the case of almost any other ancient doc.u.ment of the same nature.

Our simplest plan will be, in the first instance, to trace in the briefest outline the career of St. John after the Ascension of our Lord, so far as it can be followed certainly by Scripture, or with the highest probability from early Church history. We shall then be better able to estimate the degree in which the Epistle fits into the framework of local thought and circ.u.mstances in which we desire to place it.

Much of this biography can best be drawn out by tracing the contrast between St. John and St. Peter, which is conveyed with such subtle and exquisite beauty in the closing chapter of the fourth Gospel.

The contrast between the two Apostles is one of _history_ and of _character_.