CHAPTER V: SPIRIT AND VALUE OF THE GOSPEL AND EPISTLES OF JOHN.

SPIRIT AND VALUE OF THE GOSPEL AND EPISTLES OF JOHN.

THE task that remains is the most attractive of all. We have to enter wholeheartedly into the spirit of the other four Johannine writings, and to try to realise their importance, on the one hand for their own time, and on the other for all times. When we did this in the case of the Apocalypse, we could only speak with a good deal of reserve; as regards these other writings, however, we are in a much more favourable position, especially as regards the Gospel and the First Epistle. At this point we assume, of course, that the reader is acquainted with all that we have said at the close of the first part of this book (pp. 151-165) about the intellectual currents observable in the Fourth Gospel. __________________________________________________________________

1. ADMISSION OF THE GENTILES INTO THE CHRISTIAN BODY.

A consideration of the question whether the Gentiles also ought to be encouraged to become Christians will perhaps be the clearest way of showing that, of all the writings of the New Testament, the Fourth Gospel marks the greatest step forward.

At first Jesus did not think of extending to the Gentiles the benefits of his work (p. 34 f.), and he forbade his disciples to undertake mission work amongst them, or even among the Samaritans; though perhaps the reason was simply that he wished the preaching of salvation to reach, at any rate, all the members of his own race before the end of the world, which he imagined to be quite near (Mt. x. 5 f. 23). For a Gentile was no less capable than a Jew of meeting the requirements for entrance into the kingdom of God, a longing for God, humility, compassion, purity of heart (Mt. v. 3-9); and in this matter Paul has grasped the inmost thought of Jesus more correctly than the original apostles. These leave Paul and his associates to go on a mission to the Gentiles, while they address themselves solely to the Jews (p. 187); and Paul has to fight hard for the principle that the Gentiles do not need first to become Jews and to accept circumcision and the whole of the Jewish Law before they can become Christians (Gal. ii. 1-10; Acts xv. 1, 5). In the Apocalypse only Jews (12,000 from each of the twelve tribes) receive the seal on the fore head which protects them against the great tribulations of the last days before the end of the world (vii. 1-8); and it is only in a section added later (vii. 9-17) that the seer sees before the throne of God a numberless crowd of all peoples who have come there, because they have steadfastly endured the great persecution of the Christians.

In the Fourth Gospel, however, the admission of Gentiles to Christianity is quite a matter of course. When Greeks come near to Jesus and wish to meet him, he sees in their coming the beginning of the hour in which he will be glorified, that is to say, exalted to heaven (xii. 20-23). This story, which at an earlier point in our discussion (p. 78) seemed very curious, is now intelligible. The last and greatest goal of Jesus earthly message was the admission of the Gentiles to Christianity. And in x. 16 he says: "And other sheep I have, which are not of this fold: them also I must bring . . . and they shall become one flock, one shepherd." Only such views as these could make Christianity a world-religion.

For the same purpose again it was important that it should not seem to be dangerous to the State. In the case of Paul, the Acts of the Apostles always represents the Roman officials as recognising that it did not really threaten the State (xviii. 14 f.; xxiii. 29; xxv. 18 f.; cp. xix. 37; xxvi. 31 f.). In the Third Gospel, the same author, going beyond Mk. and Mt., tells us that Pilate declared three times that he found no fault in Jesus (xxiii. 4, 14 f., 22). Jn. emphasises this still more (xviii. 28-xix. 16) and adds, moreover, that in the course of his trial Jesus expressly said that his kingdom was not of this world (xviii. 36). __________________________________________________________________

2. STRUGGLE WITH THE JEWS.

If Christianity was to become a world-religion, it had to break away more and more from Judaism; and this cer tainly could not be done without a struggle. The great majority of the Jews from the time of the Apostle Paul had already adopted a hostile attitude towards Christianity: this would make the Christians despise them all the more. The way in which Jesus is represented as speaking of the Jews, the Law, the feasts of the Jews, as matters of utter indifference to him, and which to us seems inconceivable (p. 15 f.), entirely harmonises with the ideas of Christians in the second century, who were for the most part Gentiles by birth, and is most appropriate if the Evangelist was alive at the time of the rising of Bar Cochba (p. 200 f.). When he represents Jesus as being continually engaged in controversies with the Jews, all those points are touched upon which were in question between Christians and Jews in the second century: Jesus is really the Son of God; the Jews refusal to believe this is simply due to obstinacy, &c. In this way, the author answers all the needs of his time. We must leave the question whether there were also followers of John the Baptist to be refuted, and whether it is against these that proof is offered of the great superiority of Jesus (p. 80). __________________________________________________________________

3. APPRECIATION OF MONTANISM AND GNOSTICISM.

We see more clearly how the author appreciates those intellectual movements of his age with which he feels that he him self has something in common. He prepared the way even for Montanus of Phrygia and his followers, who after the year 156 came forward with new prophecies and declared that this age of theirs, the age of the Holy Spirit which filled them, represented a higher level compared with the time in which Jesus lived, by making Jesus himself say in Jn. xvi. 12 f., that the disciples could not at the time understand many other things which he had to say to them, but that after his death the Holy Spirit would come and lead them into all truth.

But it was, in particular, the captivating ideas of Gnosticism that the Fourth Evangelist appropriated (pp. 152 f. 158-160). He did a great service to his age by showing that one could be a thinker, appreciate knowledge, stand in the midst of a stream of thoroughly intellectual movements, and yet remain a faithful son of the Church. In this way, we may presume, he contributed not a little to keep Christians from splitting into two classes having hardly any connecting link, the intellectual aristocracy of the Gnostics and simple believers. In face of mutual feuds and of persecution from without, such cleavage might have endangered the continued existence of Christianity altogether. The Second and Third Epistles of John, which aimed at keeping the communities closely knit together by means of the authority of the Church, also deserve part of the credit for having warded off this danger. To us the effort may not seem, very exalted or even very beautiful: but, nevertheless, it was productive of good. __________________________________________________________________

4. IDEAS ABOUT THE STATE AFTER DEATH.

The Fourth Evangelist, by adopting the view that the visible world is only a perishable copy of the invisible, at the same time introduced a revolution in the ideas about the state after death, the results of which have been felt even down to the present time. The Old Testament, and with it Jesus and the whole of primitive Christendom, imagined a future state of happiness upon earth. Even in the Apocalypse (xxi. 1 f.), we read of the New Jerusalem descending from heaven upon a renovated earth.

Only in a few passages does Paul express the idea (2 Cor. v. 1-8; Phil. i. 23) that the faithful immediately after their death will come to Christ in heaven. It is not until we turn to the Epistle to the Hebrews (xii. 27 f.) that we find the teaching that at the end of things the earth will pass away entirely and only the heavens remain; there, in the heavenly Jerusalem, which will not descend upon earth, is also the place where Christians will enjoy eternal happiness (xii. 22 f.). But whereas this truth is not easily to be discovered in the Epistle to the Hebrews, in Jn. it is expressed with absolute clearness (xiv. 2): "in my Father's house are many mansions. . . I go," by being exalted to heaven, "to prepare a place for you." __________________________________________________________________

5. JESUS THE SON OF GOD AND LOGOS IN HEAVEN.

But the Fourth Evangelist exercised the greatest influence by adopting to some extent the view of the world held by the great thinkers of his age and applying it to the Person of Jesus. Paul and those who followed him (pp. 144-146) had already ascribed to Jesus a life with God in heaven before his descent upon earth, and even a share in the creation of the world; but Jn. is the first to start clearly with the idea that Jesus was the Logos and that without him God could have produced no effect upon the world, because He, being perfectly good, was obliged without question to keep at a distance from the world which was thoroughly evil. The idea that Jesus was begotten of God as a human son is begotten by his human father, an idea which Paul and those who followed him had given expression to before Jn., must of itself have helped very much to make Gentiles familiar with Jesus from the start and favourably disposed towards his worship, for they knew of and worshipped so many deities who were begotten by a god. But the statement was truly a greater one when it could be said that the Logos, whose work the deepest thinkers had found to be necessary if the divine influence was to come into the world, was no other than Jesus. While the conception of Jesus as a Son of God might make an impression on the lower classes among the Gentiles, that of Jesus as the Logos would attract the people of culture. And, as a matter of fact, it was very important that Christianity should not always remain a religion merely for uncultured and uninfluential people. In the form in which the Fourth Gospel presented it, it was capable of satisfying the highest demands of the age. Here attention was no longer paid to the fact that this Jesus in whom people were to believe was a Jew--a fact which might have greatly repelled many Gentiles--for he is described in such a way as to make him quite superior to everything Jewish. And so Jn., even more than Paul, has brought it about that Jesus should be recognised as being what he was--without Jesus himself thinking the idea out--the Saviour of the world. __________________________________________________________________

6. EMPHASIS ON THE CHURCH.

True, there is another side to this picture. There was now no longer any other way of attaining to blessedness than by believing in Jesus. He himself must now be represented as continually requiring people to believe in him--a request which the Jesus of the Synoptics made so seldom. The branches must abide in the vine (by which Jesus means himself), otherwise they will wither. "Apart from me ye can do nothing" (xv. 4 f.). But this means at the same time that one must be a member of the Church and submit to the ordinances of the Church; for example, to those of the Second Epistle of John (verse 10 f.), which forbids one to receive Christian brethren who hold different doctrines, or even to greet them. People are now divided into those who are in communion with the Church and are blessed, and those who are outside and are not; and the fact that one belongs to the Church is apt, moreover, to depend more on faith than on that doing of the will of God which Jesus required so continually in the Synoptics. On the other hand, the feeling that one is one of the elect leads only too readily to presumption; the power which is associated with ecclesiastical officialism leads to domination, and even, in certain circumstances, to mercenariness (1 Pet. v. 2; 1 Tim. iii. 8).

Nevertheless, it was necessary to establish a Church communion. The desire to enjoy a common religious possession with people of a like mind cannot be repressed. Moreover, such communion is a powerful support to the individual, whether he comes to be distressed by doubts, is in trouble, or is in danger of falling into sin. Institutions which serve this purpose, whatever dangers may lurk in them, must be considered instruments of progress.

To all intents and purposes, the Fourth Evangelist never speaks of such institutions (xxi. 15-17 is by a later writer; see p. 186 f.). He has no interest whatever in episcopal authority and such like things. Had he had, it would have been a simple matter to make Jesus say something more than he does in xx. 21-23 about the privileges of the Apostles. His idea of the Church is still thoroughly ideal a community with Christ alone as its head. Nevertheless, we should make a great mistake if we were to think that he is indifferent to the Church. Every one who wishes to be blessed must share the Church's belief in Jesus; he who does not share it is already judged (iii. 18). He who wishes to be a shepherd of the Church must come in to the sheep through the door, which is Jesus himself, that is to say, through faith in him (x. 7-9; see p. 135). Indeed, according to the one point of view, with which, it is true, we shall soon have to contrast another, no man can have life in him unless he partakes of the Supper (vi. 51b-56).

But beyond question the author, while emphasising these thoughts, does so in moderation. In the First Epistle of John, the believer's consciousness that he comes from God, possesses full knowledge, and is free from sin (iv. 4, 6; ii. 20 f., 27; iii. 9; v. 18 by the side of i. 8-ii. 2: "if any man sin, we have an advocate with the Father, Jesus), certainly goes very far; but it is due to a connection with Gnosticism, more than to the idea that one belongs to the Church. Both authors never forget that it is the individual who must have the faith and keep the commandments of God; they do not say that, because he is a member of the Church, any demand which should really be required of him will be lessened. If, on the one hand, the Church is a blessing, and so far as it is an evil, on the other hand, is a necessary evil, we shall have to admit that only the Second and Third Epistles of Jn. transgress the limits of what has to be recognised as an appropriate move forward. __________________________________________________________________

7. JESUS AS A DIVINE BEING UPON EARTH.

The really dangerous aspect of the matter when, by describing Jesus as the Son of God and the Logos, people easily induced the Gentiles to believe in him, is seen in another direction. They had to carry this description through. It had to be shown in detail how be walked on earth as a divine being, simply proclaiming his high rank, doing the greatest miracles for his own glorification, and for that reason keeping away from the grave of Lazarus for two days, while at the same time an effort had to be made to maintain that he was really a man. We need not stop again to explain how difficult it is for the mind to imagine this figure, or how hard it is for the religious sentiment to accept it. Even if it were applied to the Jesus of the Synoptics, that would be a hard saying: "I am the way and the truth and the life; no man cometh unto the Father but by me" (xiv. 6). People without number have either never had an opportunity of hearing about him, or in spite of knowing of him, hold to another religion or to a way of thinking which cannot ascribe any merits to some mediator who has appeared at some previous date; and yet, as a matter of fact, they display as much humility, love, and fidelity to God as the many Christians who have devoted themselves to the faith of the Church. But how much harder is the saying, when it is the Jesus of the Fourth Gospel in whom one must believe unconditionally if one wishes to enter into communion with God!

For centuries this demand has been made and complied with; and the books of history suggest rarely to some extent how many have been the doubts, and how great has been the torture of souls. To-day, in ever widening circles, people resolutely refuse to comply with it. And since this has happened, it may be considered fortunate that Jn. has made the demand so emphatically. For as a result of it we have been made to decide that no further move can be made in his direction, and that we must go back to the Synoptics and try to find in their account and--with their own guidance--in the background of their account, the figure of Jesus as he really existed. __________________________________________________________________

8. WHY DID JN. WRITE A GOSPEL?

But why did this person write a Gospel? We are sure that the question has long ago occurred to many of our readers. But what other kind of book should he have written? A treatise, or a letter like the First Epistle of Jn. as found in our Bible? What does this contain? Hardly anything but general maxims: we must love God, we must shun false teachers. Now the Gospel also contains such maxims: God is Spirit; a man must be born from above (iv. 24, iii. 3), and so forth. But Christianity does not purpose to be a system of Wisdom, based upon theory; it is a religion which appeals to Jesus. Therefore in a book which is to make an impression he must be represented as coming forward and saying: "a new commandment I give unto you, that ye love one another;" "I am the Light of the world;" "I am the Bread of Life;" "I am the Resurrection and the Life" (xiii. 34; viii. 12; vi. 35; xi. 25). At Jesus hand the Christians, and with them the Fourth Evangelist, wished to receive no less than all that they thought themselves entitled to hope for. And, similarly, if all the blessings which still make Christianity precious to us at the present day were to be brought into the world of the Gentiles, it was of all things necessary that Jesus should be recognised by them; it was necessary therefore to record his acts, especially if the Gnostics introduced the danger of resolving his earthly life into a mere phantom existence (p. 150).

And it was necessary to be able to describe everything as being as sublime as possible. It would not do to stop short at the teaching of Paul, that Jesus laid aside his divine attributes before he came down from heaven. If he ever possessed them, he must actually reveal them, and reveal them just where they could be seen by human eyes--upon earth. This idea must necessarily have arisen sooner or later. The higher the god, the more powerful his help; and Gentiles, who hitherto had always turned from a god who was not sufficiently powerful to one who was supposed to be more so, would only address themselves to a powerful god. In fact, even if Jn. had refrained from writing a Gospel, another person would have written one in the same sense, and we should simply have to make our complaint elsewhere. __________________________________________________________________

9. SOME SPECIAL IDEAS OF ABIDING VALUE.

What we have said may have suggested that the Fourth Gospel with the Epistles of Jn. met the needs of its age in a very successful way, but hardly gives us anything that is of value for all times. Certainly, the abiding worth of the Gospel is not to be found where people seek it, and where the claim of the book itself, that it is a history of the life and work of Jesus, implies that they must seek it. Nevertheless, it is seen to be all the greater in other respects.

If the authors of the Gospel and the First Epistle were not thinkers in the strict sense of the term, but have taken up philosophical ideas simply in order to defend their own religion, yet by their declarations, "God is Spirit" (Jn. iv. 24: that is to say, God is of spiritual nature; not, God is a spirit) and "God is Love" (1 Jn. iv. 8, 16), they have expressed the nature of God with a precision which cannot be surpassed. Their leaning towards Gnosticism has given them other ideas of abiding value: a deep-rooted feeling of dependence upon God (Jn. iii. 27; pp. 149 f., 159 f.), and that interest in knowledge and truth which no religion can ever dispense with. And yet, at the same time, the onesidedness to which this might lead is obviated by the fact that what is made the test of knowing God is the keeping of his commandments (1 Jn. ii. 3).

Equally deep is the truth hidden in the saying of Jesus (Jn. vii. 17): "If any man willeth to do his will, he shall know of the teaching, whether it be of God, or whether I speak from myself." The context shows that by the will of God, which is to be kept, is meant, not the command to live a moral life, but nothing else than that teaching of Jesus which consists in declaring that people must believe in his divine origin. They will find this to be true as soon as they humbly accept it. Whether this statement is correct is another question. But it carries us farther than its application in this passage. It contains a criterion which is true in all cases and will show how man, to whom the knowledge whether a thing is of God has been made so difficult, can learn in another way, by trial, by a provisional submission of his will, whether it will satisfy him to such an extent that he can rest assured that it is divine. __________________________________________________________________

10. COMMUNION WITH GOD.

The First Epistle of John speaks in most beautiful language of what is at the heart of religion, communion with God. In the Gospel, since it is assumed that God is separated from the world, this communion is always effected through Jesus, who says, for example, in xvii. 23, "I in them, and thou in me"; according to the Epistle, man himself, without a mediator, feels that God is in him and that he is in God (p. 209 f.). This mysticism, the intenseness of which remains, whether it consist in a feeling of union with God, or with Christ, is something peculiar to the Johannine Writings. Nowhere else in the New Testament has it so profound a meaning; in most cases, indeed, the gap between man and God, and man and Christ, is represented as being so great that the writers cannot imagine any such union. In the Johannine Writings the idea at the same time serves in a valuable way to counter balance the emphasis laid on knowledge, and thus assigns the feelings the place that rightfully belongs to them in religion.

The actualisation of this close communion with God, however, is found in love of God to man and of man to God, and from these in turn flows the love of the brethren for one another. Not even Paul in the thirteenth chapter of the First Epistle to the Corinthians has written anything more profound about love than that found in the First Epistle of John (iii. 13-18; iv. 7-21). The original source of love, it tells us, is God. Our love for Him and for the brethren only flow from His love; but it should do so for the very reason that God first loved us. It is of the very essence of love for God that we should keep those commandments of His which are not hard when they are obeyed from love, and that all fear of Him should vanish. In fact, though God is originally unknown, through our love to the brethren, he becomes perceptible as one who is present in our souls. And the Fourth Evangelist could not have summarised the life-work of Jesus more appropriately than he does when he makes him say (xiii. 34 f .): "A new commandment I give unto you, that ye love one another. . . . By this shall all men know that ye are my disciples, if ye have love one to another." In this way, as a matter of fact, he turns from his great doctrines about Jesus dignity and his derivation from God, to the simplest fact which the Synoptics tell us about him. __________________________________________________________________

11. REDEMPTION THROUGH JESUS.

He does this again, though with a different result, in what he says about the redemption brought by Jesus. According to the Synoptics, Jesus emancipated (redeemed) those who attached themselves to him from two kinds of illusion and from two kinds of sin: from the illusions of a religion of fear, and of a religion of pretences, as it is represented in the parable in Lk. (xviii. 9-14) by the Pharisee as distinguished from the publican, and from the sins of selfishness and worldliness (Mt. xvi. 25 f.). He does so by proclaiming his teaching, by illustrating it by his own example, and by his death, which proves that he is ready not merely to come forward and champion his cause, but even to die for it. Remission of guilt, forgiveness of sins, was included in this emancipation from the religion of fear. He is not in the least aware that his death is required in order that God may be merciful out of consideration for the sacrifice. When he promises the spiritually poor, the meek, the merciful, those who do God's will, and those who become like children, that they shall enjoy the Kingdom of Heaven, no previous conditions are laid down (Mt. v. 3-9; vii. 21; xviii. 3); when in the parable in Lk. (xv. 11-32) the lost son returns home penitent, his father goes to meet him, falls on his neck and kisses him without asking whether any one has offered a sacrifice for him; while Jesus is still present amongst his followers, he teaches them to pray "Forgive us our sins," and comforts them with the words, "Come unto me, all ye that are weary and heavy-laden, and I will refresh you" (Mt. vi. 12; xi. 28). Picture to yourself a scene in which some poor child of man, burdened with guilt, casts himself at Jesus' feet and asks that he may realise this promise. Had Jesus thought his own death necessary before forgiveness of sin could be realised, he would have been obliged to say to him: "No, no, I did not mean that; you must wait until I have died for you on the cross." And yet before the declaration in Mt. xi. 28 he was silent about it!

On the last evening of his life, Jesus said: "this is my body;" "this is my blood of the covenant, which is shed for many" (Mk. xiv. 22-24). But only Mt. tells us that he added "for forgiveness of sins;" and in the words, which have been thought so sacred, and moreover from the first have been repeated at every celebration of the Supper, we may be certain, nothing was omitted. On the other hand, additions might certainly be made; the person who officiated at the celebration would first express something as his own idea, and then at a later date this would be wrongly regarded as a saying of Jesus (we have a very clear example in the introductory words, "take," "eat," in Mt., of which Mk. has only one, and Paul, in 1 Cor. xi. 24, and Lk. neither).

In what sense Jesus thought of shedding his blood for many, we can easily realise when we remember that he was reclining at the paschal meal (pp. 117-130). God had promised to pass by those houses, the doors of which were smeared with the blood of the Paschal lamb, when on the night before the Exodus of the Israelites with Moses from Egypt, he would kill all the first-born (Exod. xii. 7, 12 f.; 21-27). The lamb, therefore, had to die that others might be spared from death. In like manner, Jesus will give his life to the fury of the enemy, that his followers, whose lives would otherwise have been equally threatened, might escape, since after their Master's death people would think them harmless. We see then that he certainly wished to make his death a sacrifice, not, however, in order that they might have forgiveness of sins, but that they might be preserved from misfortune, and from a misfortune which they did not deserve. [8] And if he added further, that his blood was the blood of a covenant, his idea was that he was again knitting them closely to God by a covenant, and that in the Old Testament whenever such a covenant was made a sacrificial victim was slain (Jer. xxxiv. 18; Gen. xv. 10, 17 f.; Exod. xxiv. 3-8). Here again there is no idea of a sacrifice for sin.

And the only other passage in the Synoptics in which Jesus attaches importance to his death for the salvation of men, can be understood in the same way as the paschal sacrifice: "for verily the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many" (Mk. x. 45 = Mt. xx. 28), that is to say, that they might be spared from the danger of themselves falling victims to persecution. Instead of the Greek word "ransom," Jesus, who spoke Aramaic, may very well have used a word which simply meant "an instrument of escape." If, however, a sacrifice for the forgiveness of sins were really intended, we should be compelled to suspect that the concluding words ("and to give his life" . . .) are a later addition based upon an idea of the Apostle Paul, since they would be in contradiction with all that we have just found in the Synoptics. As far as the context is concerned, they can be dispensed with at once, and are not found in Lk. (xxii. 27) where the introductory words (in a somewhat different version) occur.

Paul or some of his predecessors (1 Cor. xv. 3), with their strictly Jewish way of thinking, introduced into Christianity the idea that God was so angry with men for their sins that he had decreed the eternal destruction of all of them, and could only have mercy upon them if his own son died on the cross as a sacrifice on their behalf. In doing so, according to the opinion of Paul, Jesus took upon him the punishment of death which originally men themselves deserved; but he took it upon him as one who was guilt less, and therefore his offering became a sin-offering to God. This view has been held fast to in Church doctrine down to the present day, regardless of the fact that it is not found at all in the Synoptics, and only sporadically in the Fourth Gospel (p. 209), and that in the New Testament the purpose of Jesus' death is described in more than twenty different ways, [9] which would not certainly have been the case if people had known of one generally satis factory explanation.

If, as the Fourth Gospel represents, Jesus is the Logos, it cannot have been through his death that he first brought redemption. He is supposed to bring the world into conformity with God's will, since God himself was obliged to avoid contact with it. This he could only do by his own activity, and so, when upon earth, by his works and preaching. According to Jn., he may be compared especially with the light which shines upon the world; and so the only important question is whether people turn to him or away from him (iii. 19-21; i. 4-13). If they do the former (that is to say, as Jn. puts it, believe in him), they are quit of sin from that hour. But this brings us at once face to face with a character which is familiar to us from the Synoptics. In the Synoptics also Jesus brings salvation by his words and works, not by his death; and declares that people's sins are forgiven at once, wherever he finds the right frame of mind (Mk. ii. 5, 9; Lk. vii. 47 f.).

May we suppose then that Jn. here preserves a correct recollection of the Life of Jesus? Certainly not. He only arrives at this agreement with the Synoptics after making an extraordinarily roundabout journey. Paul, influenced by a kind of piety which was very conscientious, and for that reason very punctilious, in his teaching about the sacrificial death of Jesus introduced foreign matter into the Gospel. Jn., though in a tacit and quiet way, removes it again. Had he remembered that it was not originally part of the Gospel, he would have omitted it altogether, whereas, as a matter of fact, he uses it several times (i. 29, 36; on xi. 50-52; xvii. 19b, see pp. 271, 272 f.). It is not used by him in other places, simply because it could not easily be adapted to the other new matter which he felt obliged of his own accord to introduce into the Gospel of Jesus, we mean to the doctrine that Jesus was the Logos. To this doctrine itself he had only been led by that other mistake made by Paul when he supposed that Jesus was begotten as the Son of God before the creation of the world, and had existed in heaven down to the time of his descent upon earth. The idea that he was the Logos only carries us one step beyond this teaching. And yet it is this alone that gives rise to the doctrine that Jesus brought redemption, not by his death, but by his appearance upon earth. Thus we have here an exemplification of the great law of intellectual progress, that very often one truth proceeds from another only by the pathway of error. Jn. only succeeded in arriving at the truth which already existed in the Life of Jesus, by adopting the second of Paul's mistakes and carrying it farther.

We ourselves, nevertheless, have reason to rejoice at the result. We no longer find in Jn. any of Paul's laborious arguments to prove that the Jewish Law has ceased to be binding upon Christians, and that the sinner is justified, that is to say, is declared righteous by God, through faith. If God is to declare any one righteous, he must be represented as a judge, and must as such examine one's works; and the faith which the sinner has merely to exhibit will not be a work, but the opposite of any kind of service: it must be simply trust, purely the opening of the hand to receive a gift from God--and this, moreover, is what it really is. Paul himself in truth found it very difficult to preserve intact the most deeply-rooted feature of this kind of faith, for with him faith always involved the acceptance as unimpeachably true of two facts of the past which criticism might only too easily shatter, and as a matter of fact has shattered altogether. The first is that Jesus suffered death for the purpose of blotting out the sins of mankind; the second that he rose from the dead after three days.

Now, the latter Jn. also requires us to believe, that is to say, to accept as true; but the faith in Jesus person which Jn. asks for--although it also includes acceptance of the truth of his heavenly origin--consists again, exactly as it does in the Synoptics, simply in feeling oneself drawn to him, in confiding in him, in recognising him as one's redeemer. Similarly--in place of the above-noted difficulties in Paul's teaching about justification by faith--in the Johannine writings everything has once more become so simple that the important matter is again, just as in the Synoptics, to do the will of God or Jesus, concerning which especially the First Epistle of John speaks in such beautiful language (ii. 3 f., iii. 22, 24, v. 3 f.; Jn. viii. 51, xiv. 21, xv. 10, 14). In fact, when Jesus washes his disciples' feet he speaks of it simply as an example which he is giving them (xiii. 14 f.), an idea, for a parallel to which we shall search in vain in many writings of the New Testament. If the roundabout way by which the author arrives at the teaching that Jesus was the Logos, and in the later course of which this beautiful language has all taken shape, represents doctrines which are as unacceptable to us now as they were before; if Jesus' washing of the disciples' feet on the last evening of his life, about which the Synoptics know nothing, remains now, as much as before, something which did not happen; yet the result has been that the working-out of those ideas current amongst Christians of the time which so often took people farther and farther away from the original form of Christianity, leads us back in several main points to its primitive simplicity, and so to what at the present time is the only form that can satisfy us. __________________________________________________________________

[8] On this see a note by the editor of the present series, and my reply to it, Appendix, pp. 261-269.

[9] For further explanation, see Appendix, pp. 270-277. __________________________________________________________________

12. SPIRITUALISING OF MATERIALISTIC IDEAS.

But the Fourth Gospel is most distinctly modern when it substitutes for the materialistic and literally understood ideas of the earliest Christians, the spiritual interpretations which were already implied in them without people being conscious of the fact. Usually people have no idea how many of the liberal ideas of the present may be found in this Gospel. As regards miracles, we have already decided, that they are only emphatically declared to be real events from one point of view, but that from another standpoint they are regarded purely as symbolical descriptions of profound truths (pp. 95-100, 105 f., 109); and those who are no longer disposed to use them as buttresses of the Christian faith need only appeal to the words which Jesus addressed to Thomas (xx. 29): "blessed are they that have not seen, and yet have believed." The doctrine of the Trinity, which represents that from eternity Father, Son, and Spirit have existed as three divine Persons, and yet only as one divine substance, cannot by any means be maintained in face of Jn.'s statement (vii. 39): "the Spirit did not yet exist, because Jesus was not yet (by his exaltation to heaven) glorified." The belief that prevailed throughout the whole of the first century, that Jesus would come back from heaven to establish the blessed kingdom of the last days, has, in the mind of Jn., resolved itself into the idea that the Holy Spirit, though of course at a quite different time, will come into the hearts of believers. It is all the same to Jn. whether he says that Jesus will come again (xiv. 3, 18, 28; xvi. 22), or that the Holy Spirit will come because God or Jesus will send it (xiv. 16 f., 26; xv. 26; xvi. 7). The Jesus who has been exalted to heaven is for Jn., that is to say, as he was already for Paul (2 Cor. iii. 17), this Spirit; and this again is the reason why the Holy Spirit does not exist before Jesus ascension.

It was generally expected by the early Christians that Jesus second coming from heaven would be the signal for a bodily resurrection and for the judgment to be held before the throne of God upon all mankind; and that eternal life would then begin. In Jn., on the other hand, the judgment takes place during life, when a distinction is drawn between men, and the one section turns towards Jesus, the light which streams upon the world, while the other turns away from him (iii. 19-21). This very moment marks the be ginning of eternal life for such as believe in him or acknowledge God and Jesus; and it is a life which can never be interrupted by the death of the body, and so does not need to be introduced by a resurrection of the body. Compare xi. 25 f.; xvii. 3, and particularly v. 24: "He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed (already) out of death into life." In fact, participation in the Supper, which according to vi. 51b-56 seems so essential, is made a matter which at bottom is of no importance by the concluding words in vi. 63: "It is the spirit that quickeneth; the flesh profiteth nothing; the words that I have spoken unto you are spirit, and are life." In fact, we can hardly conceive of the matter in a more modern way. And obviously it is not merely the Supper that is stripped of its importance by these words. __________________________________________________________________

13. FINAL APPRECIATION.

We have thus produced ample evidence to show that, although we cannot admit the claim of the Fourth Gospel to be regarded as a record of the life of Jesus, it deserves the highest consideration at the present time when it is viewed as a book dealing with the essence of Christianity. So long as it is read with the idea of finding each particular statement about Jesus' works and discourses to be correct, it cannot be enjoyed. But when this idea is abandoned, and when, in addition, Jesus continual claim upon people to believe in his heavenly origin is set aside, when therefore attention is given only to the thoughts which he is made to express, or when one reads attentively the First Epistle of John, one is impressed by a profundity of thought and feeling, the equal of which cannot easily be found anywhere else in the New Testament.

We may be sure that from the experience of his own soul he knew the value of the benefits offered by religion. He is aware that the religious man has light to illuminate his path (xii. 35), and that he possesses truth--truth which does not merely preserve him from error, but, more than that, delivers him from sin and leads him to holiness (viii. 32-35; xvii. 17-19). He knows of that faith which means resigning one's ego entirely to a higher personality; he knows of that depth of meaning imparted to life which implies that this truly begins at the moment of faith's awakening and cannot be interrupted by the death of the body; he knows of a spring of living water in his soul (iv. 14) and of the true bread from heaven which lasts for the life eternal (vi. 27, 32); he knows of a peace which the world cannot give (xiv. 27; xvi. 33), and of perfect joy (xv. 11; xvii. 13). In a word, he knows what it is to feel oneself a child of God and a friend of one's Master, instead of a slave who does not know what his Master is doing (xv. 14 f.); he knows what it is for a man to feel at one with God and with his Saviour.

For all that constituted his religious aspirations he now found satisfaction in Christianity. But to him this means that he found it in the person of Jesus. For, in addition to all that we have mentioned, he knew something else: that no man has ever seen God, that none can receive any thing unless it be given from heaven, and that one must be chosen and cannot be the chooser of his own Saviour (i. 18; iii. 27; xv. 16). Consequently he needed revelation, and, sharing as he did the ideas of the age in which he lived, he could only conceive of this being imparted by a divine being who came down from heaven, proclaimed all truth, and brought every kind of salvation. The result is he has sketched the Jesus of his own mind in such a way that we men of to-day are often no longer able to find in him the true revelation. And yet in spite of this we can understand the way in which this deeply religious man came to build up this faith of his, In his Gospel we can still discover some very homely statements about Jesus, which show how at first a person's attention might have been attracted to him simply as a remarkable phenomenon: "never man so spake" (vii. 46); "he that speaketh from himself seeketh his own glory, but he that seeketh the glory of him that sent him, the same is true, and no unrighteousness is in him" (vii. 18); "I am the good shepherd: the good shepherd layeth down his life for the sheep" (x. 11). But the author having by such observations as these, which are really appropriate to the historical Jesus, gained confidence in Jesus, his longing for revelation would of itself carry him farther so that he could accept everything else that was recorded of this same Jesus and all those ideas that necessarily seemed to him to be presupposed if in his own person he represented a perfect revelation of God. [10]

This again leads us to the thought that the author of the Fourth Gospel deserves credit for wishing to ascribe to Jesus all the sublime thoughts that he had made his own, especially when we remember that people of other ages, the present not excepted, have in the same way been only too ready to find in Jesus all that at any time has seemed to them truest and best in religion, We can understand now how it is that the author sees in this Jesus, and in him alone, the way to God, the truth and the life (xiv. 6); we can understand the confidence with which he can make him say, "whosoever drinketh of the water that I shall give him shall never thirst" (iv. 14), or "if a man keep my word, he shall never see death" (viii. 51). And one will be glad to be able to say after him, though the words were addressed to another kind of Jesus, "Lord, to whom shall we go? thou hast the words of eternal life" (vi. 68).

At the same time he has not shut his eyes to the truth that Christian knowledge needed to make progress. After the death of Jesus, the Holy Spirit is to guide the disciples into all truth (xvi. 13). We may certainly suppose that the Evangelist himself felt that he was receiving some of this guidance when he advanced so far beyond his predecessors in his effort to spiritualise Christianity. In fact, he has contributed very greatly towards establishing the truth of those words which in his Gospel (iv. 23 f.) Jesus addresses to the woman of Samaria: "the hour cometh and now is (already) when the true worshippers shall worship the Father in spirit and truth . . . God is Spirit, and they that worship him must worship in spirit and truth." __________________________________________________________________

[10] In the suggestion here offered, which of course is not meant to be anything more than a suggestion, we have deliberately assumed that when the Fourth Evangelist devoted himself to Christianity he was of mature age. The growth of his ideas could be explained with very much greater simplicity if we might suppose that he had been educated in Christianity from the days of his youth. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________

APPENDIX __________________________________________________________________

NOTE TO PAGE 248.

PROF. SCHMIEDEL has kindly allowed me to add a note to his remarks on p. 248, and to make them a subject for discussion. In doing so, I am breaking through my general principle as Editor of these Volksbücher, which is not to express any opinion upon disputable passages.

Personally it does not seem possible to me that at this decisive hour when Jesus celebrated the Passover with his disciples for the last time, he should have thought more of the bodily needs of his followers than of the needs of their souls. He himself said, "Fear not those who kill the body, but those who can kill the soul," &c. And are we to suppose that in face of that calamity which was about to rush upon them through his death, he thought these words no longer applied? It seems to me that Jesus would be going against the spirit of his own words, if, when he took that pathetic farewell of his disciples, he was silent about the importance of his death for their souls, and in his kindly anxiety thought only of the safety of their bodies. When Socrates went to death, he explained to his disciples that he could not try to escape it, since his death was necessary for the welfare of their souls--and can Jesus at this supreme moment have thought only of the bodily welfare of his followers?

SCHIELE.

The saying of Jesus (Mt. x. 28 = Lk. xii. 4 f.) quoted by the Editor of the present series must not be taken by itself. It must be read in connection with the following words: "but rather fear him which is able to destroy both soul and body in hell." We see from this that Jesus was thinking only of cases in which people are exposed either to death at the hands of men or to eternal punishment at the hands of God. For instance, in the Christian persecutions those who denied their faith because they were afraid of the death which threatened them from men if they confessed Christ, incurred the punishment of God.

To whom then can the saying of Jesus apply? Schiele's objection is to the idea that Jesus wished the disciples to be protected from the death of the body. But, considering the position of the disciples at the time, the saying which he has quoted cannot in any way apply to them. They are not yet face to face with the question, whether they ought to flee from or resign themselves to death at the hands of men. The authorities would not feel obliged to lay hands upon them, until Jesus' public ministry assumed such a character as to threaten the security of the State. The advice to surrender the body rather than escape by violating the will of God, was therefore, as far as the disciples were concerned, not required by the circumstances of the case; consequently there would be no question of Jesus "going against the spirit of his own words," if he did not give it.

Nor can the saying quoted have applied to Jesus himself. If he had tried to avoid death by flight or by denying his belief in his Messiahship, he would thus have violated the will of God which clearly showed him that the moment had come to prove the truth of his cause by resigning himself to death. But there would only be a question of "going against the spirit of his own words" if, as far as he himself was concerned, he disregarded the advice, not if he does not require the disciples to follow it, to whom indeed the advice was not appropriate.

But if Schiele's meaning be that Jesus ought to have told the disciples simply that he had decided, as far as he himself was concerned, to act in the spirit of this saying and resign himself to death, it seems to me quite obvious that he did this, and, to strengthen their minds, added to this explanation all the consequences which it necessarily implied, even if we are not told that he did so, Indeed, it will be seen that this is implicit in what our records tell us about Jesus' words on this evening.

Let us therefore leave the words of Jesus which have been quoted, and the citation of which does not seem to me to throw any light on the question, and turn to Schiele's real objection.

First, however, I will print in full, with his permission, an explanation of the above note, which, at my request, he was kind enough to give me. He writes as follows:

Whatever Jesus may have hoped to achieve by all that he did for his disciples, now at any rate they were directly confronted by a very serious mental crisis; within a few hours they will all be offended with him, they will all be doubtful about him, when they see that he will allow him self to be killed. How shall they survive this mental crisis? Jesus himself had already overcome the same crisis in his own mind, when he submitted to the will of his Father and accepted death as an obligation which could not be refused. Legend, making a justifiable use of poetry, has represented Jesus as going through this struggle quite alone in the hour of agony in Gethsemane--after the Passover meal and immediately before the arrest. But who can doubt that Jesus, having conquered himself and decided to face death, must already have prayed, "not as I will, but as thou wiliest," before he prepared to eat the last Passover with his disciples? That very thing which helped Jesus himself in his agony, when his soul was troubled to the point of despair, his death--submission to the will of God by dying--must in the end have helped and saved the disciples also in their soul's distraction--his divinely willed and self-willed death.

For if Jesus does not struggle successfully and resolve to die, he--and with him his cause--must be inwardly ruined. That is Jesus' own idea. His death means salvation to him, and therefore to his cause also--salvation to his disciples.

As the death of the Passover lamb means salvation to the Israelites in a critical hour, so in like manner in another critical hour the death of Jesus means salvation to his disciples.

He who will preserve the life of his body, shall lose it; he who loses it, as Jesus now wills to lose it, will save it. By thus deciding in favour of death and saving his own soul, Jesus' death is the salvation of his cause and of his disciples.

You will see from what I have said that I intentionally refrain from championing any specific interpretation of the death of Jesus, or from trying to maintain that it is possible to know in what special sense Jesus attached importance to his death as a means of salvation. All that I would claim is that, as Jesus thought of himself as the preacher and bringer of salvation, he definitely decided to reconcile him self to his death as an act of saving power.

And naturally when we speak of this salvation, we must think of salvation of the body as well as of the soul. If not, why should Jesus have saved so many sick persons from bodily suffering? But there can be no doubt that the significance of the salvation of the body as compared with the salvation of the soul is secondary, and that, especially, where it is a question of "care," care for the body will bear no comparison with the cares that affect the soul: care for its salvation, for forgiveness of its sins, for its child-like nature, for its blessedness in the kingdom of God. So that in my opinion the meaning also of Mt. x. 28a (whether with or without 28b) is simply: he who is a disciple of Jesus, should not have any fear for his body. This is Schiele's explanation.

For my own part I can see no need to confine myself to such indefinite statements and to base my answer to the question, What had Jesus in mind when he celebrated the Supper? upon conjectures concerning such a general term as salvation. The words spoken by Jesus have in fact been handed down to us, and in a more reliable way than pretty well anything else. For when Paul became a Christian a year or a few years after Jesus' death, he already found that this ceremony was in existence and that the words of Jesus relating to it were continually repeated. And although changes, especially additions, forced their way into this language, it is still so concise, that what Jesus himself said can hardly have been briefer. As regards the meaning of his words, however, the sanctity in which they were held protected them against any serious alteration.

Now if Jesus spoke them at a Paschal meal, it would be strange indeed if he did not think of his death as being like that of a paschal lamb. And Schiele does not dispute this. But according to the Old Testament, by which we must certainly be guided here, the dying of the paschal lamb does not involve salvation in such a general sense as he states, but, as I have explained on p. 248 f., exemption from bodily death. Is this idea really so unworthy of the mind of Jesus as Schiele supposes?

If, by trying to escape from death, Jesus had at the same time brought upon his disciples the risk of persecution, his whole cause might easily have perished with them; but Jesus was absolutely sure that God could not wish this, for he was convinced that this cause of his was the cause of God. As soon, therefore, as Jesus saw reason to hope that by dying himself he might save his followers from a similar fate--and the whole situation justified this hope--he must have felt that it was God's will also that he should do this. But if it was God's will, it was something sacred to him, and he could not by any means regard it as a matter of such slight importance as Schiele supposes--even if nothing more profound, nothing of an essentially religious nature, was included.

Jesus' first task must have been to keep the disciples from that despair which they would be only too likely to fall into as soon as he was removed; this purpose was a great one, and was in accordance with the divine plan as he understood it, even if no word of Jesus is given us about the way in which it was to be carried out, apart from the assurance that Jesus' death would preserve the bodily life of the disciples. But is something more profound, something of an essentially religious nature, really lacking? I have not thought it necessary to say in so many words that when Jesus wished to preserve his disciples from death, he did not do so in the sense that they did not need after his death to remain faithful to his cause. He must therefore earnestly have admonished them to continue faithful and to realise the magnitude of the task that confronted them in the future. It is self-evident that Jesus cannot have spoken only the two lines which have been preserved to us. But even if we were to suppose that he did not add a single word, must not Jesus mere announcement that he wished by going to his death to preserve their lives, if apart from this they really loved him, have served to ripen the idea which Paul expressed concisely (2 Cor. v. 15) at a later date, when he said that those who live no longer live for themselves, but for him who died for their sake?

Thus I cannot really think that my meaning is correctly represented by the words, "Jesus thought only of the bodily welfare of his followers, in his kindly anxiety he thought only of the safety of their bodies." Salvation of the body (or rather, preservation of bodily life) and salvation of the soul are, I think, in the present case inseparably united.

Moreover, Schiele could not have written the twofold "only," if he had also given due consideration to the words which immediately follow the passage to which he has added his note. One who thinks that the idea of a sacrifice like that of the paschal lamb is not deep enough for Jesus, might very well, I think, discover the profundity, which he misses here, in the idea which I have there tried to find in the words of Jesus as preserved to us, namely, that his death was the sacrifice offered at the making of a covenant by which the disciples were to be united to God more closely than ever before.

I think therefore that my explanation, which closely follows the records, is, as regards the religious value of the character of Jesus, by no means inferior to that of Schiele, and, moreover, that it is really not so very different from his.

In particular, I agree with him when he says that care for the soul must always take precedence of care for the body. Only, care for the preservation of the disciples lives was of the utmost importance, since, without it, there was danger that, when his followers were extirpated, his cause would perish with them.

And as for the forgiveness of the sins of the disciples, which Schiele includes amongst the absolutely important objects of care, in my opinion Jesus cannot in any case have thought his death necessary for this, for he had previously on many occasions assumed, and even declared, that God would forgive sins without this (p. 247).

Nor would I venture to declare that the account according to which Jesus' prayer that he might be saved from death, and his resignation to the will of God which followed subsequently, first took place in Gethsemane and so after the celebration of the Supper, is a legend. True, even at the Supper, Jesus looked upon his death as the will of God, but only in the event of the authorities laying hands on him. If they omitted to do this, he on his part would not only have had no reason to bring it about, but would even have been obliged to think that his death was contrary to the will of God. For, according to all the assumptions that were made with regard to the Messiah, it was the will of God that he should establish the divine rule triumphantly upon earth, and not at the price of suffering and death. Thus even while Jesus was in Gethsemane he may at first have been filled with the desire to be preserved from death, and there is no need to think that this involved the danger that his cause would be inwardly ruined. It is enough that Jesus succeeded in gaining such self-control that, when the authorities really interfered, he submitted with resignation.

Once more then I have no reason to dissent from the Gospels here and to reverse the order of the two events, the Supper and the prayer of Jesus. The fact as to when and where they heard Jesus utter that prayer must have stamped itself indelibly on the memory of the disciples. If, however, as Schiele assumes at the end of p. 263, after the Supper Jesus again uttered that earnest petition, that the cup of death might pass from him, when he had before this meal already won his victory over the fear of death and prayed "not as I will, but as thou wiliest," his figure hardly gains that completeness which is meant to be gained for it by the whole of this assumption.

Moreover, a legend which arose in the first instance amongst worshippers of Jesus would never have assigned this wavering attitude of Jesus in his prayer to so late an hour as that of Gethsemane, since it might so easily cast a shadow upon him. In this matter the feeling of the Fourth Evangelist was correct; see above, p. 27.

SCHMIEDEL. __________________________________________________________________

NOTE TO PAGE 250.

THE following are the explanations that are given in the New Testament of the death of Jesus. We have grouped them according to their similarity or dissimilarity, not according to the persons who have put them forward.

1. Since, as we have shown above (p. 247), until quite a short time before his death, Jesus did not regard it as an eventuality ordained by God for the salvation of mankind, and since he was obliged to think that, being the Messiah, he was destined triumphantly to establish the kingdom of God, (a) in view of the Baptist's end and of the machinations of his own enemies (Lk. xiii. 31-33; Mk. xii. 6-8), he can at most have believed that possibly, but by no means necessarily, God would assign him the cup of death as the decisive stroke. (b) The idea which approaches this most nearly is that found in the speeches of Peter in Acts (iii. 13-15, 17; v. 30) according to which the execution of Jesus was a sin on the part of the Jews, though an unwitting one. (c) Chapter iii. 18 implies only a slight advance upon this: Jesus' death was ordained by God in fulfilment of the predictions of the prophets. This does not by any means include the idea that its purpose was the salvation of mankind; in that case, the expression could not have been directly preceded by iii. 13-17.

2. Jesus' death implied a purpose as regards his own person, (a) Heb. v. 7 f., he is to learn obedience by his suffering; (b) Jn. xii. 23 f. 5 xvii. 1, 5, he had to return to heaven, whence he had come down; (c) xvii. 19 a, he had to sanctify, that is to say consecrate, himself for this return by means of death.

3. Jesus by his death fulfilled a purpose with reference to the final condition of the world, (a) Jn. xiv. 2 f., xii. 32, xvii. 24, he had to prepare for his friends a place for their future abode in heaven; (b) Heb. ix. 21-24, x. 19 f., he had to consecrate, by the sprinkling of his blood, that sanctuary which, on the analogy of the earthly temple, the author conceives as existing in heaven. Here for the first time in our list of interpretations we come upon the idea that Jesus' death was an offering, and, in this instance, an offering of initiation.

4. From another point of view his death is regarded as a sacrifice of exemption from an unmerited misfortune. (a) Thus Jesus himself explained his death at the celebration of the Supper, by representing it as a paschal offering (see above, p. 248). On this perhaps rests also the idea that the good shepherd lays down his life for his sheep (Jn. x. 11, 15), as well as that reflection of Caiaphas (xi. 50) which is intended to represent a truth not only from his own point of view but also from a higher standpoint: it is better that one man should die for the people, and that the whole people should not perish. Moreover, it must be remembered here that Jn. describes Jesus' death in such a way as to make all the details agree exactly with the commands about the paschal lamb, his manifest purpose being to suggest that Jesus was the true passover lamb, by whose death these commands were once and for all fulfilled and abrogated (see pp. 126-130). (b) In Col. i. 24, Paul is represented as one who continues the work of Jesus Passion, since as the vicar of Jesus he fills up the gaps left in Jesus' sufferings. That is to say, by giving up his life, Jesus was able to concentrate the fury of his living enemies upon himself, and could thus divert it from his followers, but he could not at the same time ward off the fury of all their future enemies. To divert this, others had to sacrifice themselves later, and Paul is felt by the author to be the only such offering that needs to be taken account of, the Apostle being an object of veneration to him. (Paul himself cannot have written this; he would never have admitted that Jesus left gaps in his sufferings, and that he himself was so far on a level with Jesus as to be able to fill them.)

5. Again, it has been interpreted as a covenant sacrifice. (a) In this way also Jesus explained his death at the celebration of the Supper (see above, p. 248 f.). (b) The Epistle to the Hebrews (ix. 15-20; x.
29) makes a markedly different use of this idea, since it has in mind, not, as Jesus had, the general nature of a covenant, but in quite a special sense the Old Testament ordinances regarding the ceremonial observed when God solemnised his covenant with the people of Israel on Sinai.

6. Before we consider the idea of atonement in its most prominent application, as a reconciliation with God, we must view it (a) in a quite different aspect, that is to say as a reconciliation between the Jews and the Gentiles by the admission of both into the Christian body. To effect this was the purpose of Jesus' death according to Eph. ii. 13-16; it was therefore a peace-offering, (b) Similarly it is said in Jn. xi. 52, in extension of the idea of Caiaphas referred to above (4 a), that Jesus' death must have been not merely for the Jewish people, but also for the bringing together and uniting of the dispersed children of God. Here, however, the special point is not the removal of the conflict between Jews and Gentiles, but, more generally, the founding of the Church as one which was to embrace the whole world. Perhaps we may include here also what in Jn. xvii. 19b is added as another purpose in addition to that of consecrating himself by his death for entrance into heaven: his disciples are by this means initiated in the truth. At least, the continuation, xvii. 20-23, in which Jesus prays that his disciples may all be united in communion with God and with himself points to this explanation of the obscure words.

7. In Eph. v. 25 f., the death of Christ is represented as a means of sanctification or consecration of the Church, and this consecration is imparted to its members by baptism. Baptism, however, is regarded as a bath which effects purification from sin. Here, then, for the first time in our list of explanations we meet with the idea that the death of Jesus meant the removal of sin; but the Old Testament pattern presupposed is always a kind of offering which (as above, 2 c) produced sanctification, that is to say, consecration, and so such a condition of purity as is necessary if people are to regard themselves as consecrated to God.

8. The stricter idea of a sin-offering, without which forgiveness of sins is not possible, is applied to Jesus' death, (a) without any qualification as regards the predecessors of Paul, 1 Cor. xv. 3, in Jesus' words at the Supper, but only in Mt.'s version (xxvi. 28), so that the words were certainly not spoken by Jesus himself (see above, p. 247 f.), and then in Eph. i. 7, Jn. i. 29, 36, for example, (b) With clear reference to the sacrificial ordinances of the Old Testament, in the Epistle to the Hebrews Jesus is designated a sin-offering (v. 1, 3; vii. 27; ix. 26, 28). Here it is to be noted that in such an offering the sacrificial beast does not bear the punishment which is strictly deserved by the person who offers it. On the contrary, on the great Day of Atonement, for instance, the ceremonial of which the author has chiefly in view, the sins of the people are transferred by the laying-on of hands, not to the goat which is sacrificed, but to the other which is driven into the wilderness (Lev. xvi.). (c) Paul assumes the contrary, and so the strictest form of the idea of sin-offering (see above, p. 249), especially in Rom. iii. 25 f.: hitherto God has not forgiven sins, but neither has he punished them, that is to say not in such a way as would have been commensurate with the sin, to wit, by the death of sinners, that is to say of all men. In order now to show that his justice, which requires some kind of equivalent, whether it be punishment or propitiation, is nevertheless operative, he brings about not indeed the punishment on sinners, but the reconciliation in Christ, by imposing upon him, as the representative of men, the penalty of death which they themselves had really deserved, (d) Quite peculiar is the teaching of the Epistle to the Colossians (i. 20), to the effect that the reconciliation thus produced extends to the heavenly powers, that is to say, to the angels (this also, no less than the passage mentioned under 4 b cannot have been written by Paul; on the contrary, according to 1 Cor. xv. 24-26, Christ is still obliged to contend with these angels throughout a long period of his exaltation in heaven).

9. The blood of Christ shed at his death is compared, not with an offering, but with a ransom to be paid (a) when Paul says that men have been redeemed by it (1 Cor. vi. 20; vii. 23; Rom. iii. 24), and to wit from the curse of the Law (Gal. iii. 18). As the person to whom the ransom must here be paid, it is not so much God who is thought of as the Law of the Old Testament, which, according to Gal. iii. 19, was really imparted not by God himself but by subordinate angels, and so does not give pure expression to the will of God. Paul seems to think of it as a kind of independent being which on its own authority pronounces the curse upon sinners and does not acquit them without payment of a ransom. Now a ransom cannot strictly bear punishment; but that even on this view of the matter Christ does this in Paul's opinion, as the representative of mankind, is clear from Gal. iii. 13: "Christ redeemed us thus from the curse of the Law, having become a curse for us," that is to say an object for the curse, (b) In place of the half-personified Law appears in Heb. ii. 14 f. the wholly personified devil who has the power of torturing men for their sins while they are dying, and before this of keeping them in continual fear of death.

10. The attainment of everlasting happiness means, however, not merely forgiveness of past sins, but, quite as much, the averting of future sins; and this again (a) Paul ascribes to Christ's death in which he finds all the salvation that has ever been brought to mankind. The reason for the experience that again and again without fail man is led to commit sin, he finds in the fact that his body consists of flesh (Rom. vii. 14-25), that is to say, of that same matter which, according to Greek philosophy, is evil by nature (p. 149). Since he regards Christ as the pattern upon which all men have been modelled (1 Cor. xi. 3), he believes further that everything which has happened to him is entirely reproduced of itself in men as well, at least in so far as they attach themselves to him (1 Cor. xv. 21 f., 48 f., Rom. vi. 3-11). And thus in Rom. viii. 3 f., he next reaches the idea, which to us is quite unacceptable, but with him was quite a serious conviction, that by the slaying of Christ's flesh on the cross, the flesh in his followers was slain likewise, not in the sense that they suffered bodily death, but that the impulse in them was dead which again and again drove them to sin. (b) The First Epistle of Peter gathers up this idea in a far more simple and appropriate way (iv. 1; i. 18; ii. 24): by fixing one's attention on the death of Jesus, one is brought to arm oneself with the same frame of mind as his, and to shrink from sin. As a result, but not as a real explanation of the death of Christ, this already occurred to Paul also (2 Cor. v. 14 f.). (c) But this frame of mind is represented in the New Testament, not as something which people can produce in themselves of their own accord, but as a being possessed by a new, independent being, the Holy Spirit in the hearts of believers. And so in Jn. (xv. 26; xvi. 7) the idea is put in the form that Christ died on purpose that the Holy Spirit might be able to come down from heaven and take up His abode in believers. Chap. vii. 39 shows that in Jesus' life-time this was regarded as impossible (see above, p. 253 f.).

We have omitted many passages, for instance even passages from the First Epistle of Jn., which reveal nothing specially characteristic, as well as those the explanation of which is not certain. Thus, for example, the description of Christ as the true witness (Rev. i. 5; iii.
14) might mean that he gave his life as security for his conviction, and this would be one of the most appropriate interpretations of his death; but it might also contain a thought which had no reference at all to his death (see above, p. 229). On Mk. x. 45, another passage which admits of several interpretations, see above, p. 249.

In spite, however, of the limited number of passages which we have dealt with, we can observe how many explanations of the death of Christ are often found side by side in one and the same New Testament book. Thus the Epistle to the Hebrews contains four such, the Fourth Gospel some seven or eight. We can also easily perceive that several of them, but by no means all, can be reconciled with one another. Finally, it must not be forgotten also that the New Testament contains a book which gives a rather detailed exposition of the author's conception of Christianity, and yet does not mention Jesus' death, and indeed hardly mentions his person--we mean, the Epistle of James. __________________________________________________________________

BOOKS RECOMMENDED.

Hausrath, Neutestamentliche Zeitgeschichte, last volume (2nd ed. 1877;
E. T. 1895); Weizsäcker, Das Apostolische Zeitalter, 2nd ed. 1892 (3rd ed. unchanged; E. T. 1894 f.); Pfleiderer, Das Urchristentum, 2nd ed. 2nd vol. 1902 (E. T. 1906); in briefer form in his Entstehung des Christentums, 1905 (E. T. 1906); Wernle, Die Anfänge unsrer Religion, 2nd ed. 1904 (E. T., 1903-1).

Most akin to the fundamental points in our own conception of the Life of Jesus are: Neumann, Jesus, wer er geschichtlich war, 1904 (in Neue Pfade zum alten Gott, No. 4; Engl. transl. Jesus, A. & C. Black, 1906), and Hühn, Geschichte Jesu und der ältesten Christenheit, 1905 (which is the last part of Hühn's Hilfsbuch zum Verständnis der Bibel, 1904-1905), both written in popular style. For separate sections see also my essays on Mt. xi. 27 (for pp. 61-66) in Protestantische Monatshefte, 1900, pp. 1-22, on the Last Supper (for pp. 117-130, 247-249, 261-269), ibid. 1899, pp. 125-153, on the empty grave of Jesus, ibid. 1908, pp. 12-29 (for pp. 130-134), and on the "Revelation" of Jn. (for pp. 218-232) my popular lecture, ibid. 1903, pp. 45-63.

[See also in the Encyclopaedia Biblica Schmiedel's articles, JOHN SON OF ZEBEDEE, GOSPELS, 108-156, especially 131-145, MARY, SIMON PETER, 5-23, RESURRECTION, MINISTRY, §§ 1-6, and CLOPAS.

A. Wright, Synopsis of the Gospels in Greek, 1906; Stevens and Burton, A Harmony of the Gospels, 1896; S. D. Waddy, A Harmony of the Four Gospels, 1895.

O. Cone, Gospel-Criticism and Historical Christianity, 1891; The Gospel and its Earliest Interpretations, 1893; A. C. McGiffert, The Apostolic Age, 1897; B. W. Bacon, An Introduction to the New Testament, 1900; J. Moffatt, The Historical New Testament, 1901; P. Gardner, Exploratio Evangelica, 2nd ed. 1907.

J. J. Tayler, An attempt to ascertain the Character of the Fourth Gospel, 1867; Gloag, Introduction to Johannine Writings, 1891; J. Drummond, An Inquiry into the Character and Authorship of the Fourth Gospel, 1903; J. Warschauer, The Problem of the Fourth Gospel, 1903; B.
W. Bacon in Hibbert Journal, April 1903, Jan. 1904, 1905; E. F. Scott, The Fourth Gospel: its purpose and theology, 1906.] __________________________________________________________________

INDEX
ABRAHAM, 113 f., 155, 202
Additions, later, 39, 134 f., 186, 208 f., 228 f.
Adultery, woman taken in, 39
Acts of the Apostles, 174 f., 235
Agrippa I., Herod, 178
Alpha and Omega, 228
Ambushes, Jesus escapes, 17, 72
Ananias and Sapphira, 19
Andrew, 34, 78, 136 f., 171
Angels, 274
Annas, 120 f.
Anointing of Jesus, 77 f., 81 f., 127
Antipas, Herod, 17, 178
Apocalypse, the beast in, 218, 222-225
Apocalypse, letters in, 230 f.
Apostles, 172, 176, 229
original, 234
Arrest of Jesus, 3, 29 f., 125, 138 f., 154
Aristion, 171 f., 176
Atonement, 272
day of, 274
AV and RV, 65 n.
BABYLON, 222
Baptism, 1821, 273
of Jesus, 251, 791, 154, 205
by Jesus, 55, 136
Bar Cochba, 200 f., 235
Bartimaeus, 13
Beloved disciple, 3 f., 130, 133 f., 179-181, 186
Beast, the, in Apocalypse, 218, 222-225
Bethany, 77 f., 82, 83
Bethesda, 3, 151, 19, 37, 75, 99, 116
Bethlehem, 12
Bishop, 176, 239 f.
Blind, man born, 3, 19, 371, 97, 115
Blind men at Jericho, 92
Blood, woman with issue of, 13
Blood and water, 156, 181
Body, 1491, 161, 275
Boulanger, 218
Bread = Jesus, 38
Bread = teaching, 101-106
Buddha, 90
Burial, 19
of Jesus, 123, 138 f.
Buying on a feast day, 124 f.
CAESAR, 181
Caesarea Philippi, 11, 33
Caiaphas, 120, 188, 271 f.
Cana, 12
marriage feast at, 3, 20, 24, 99, 109, 116
Capernaum, 33

Carelessness in Jn., 51, 75-78, 81 f., 135, 202 f.

Centurion of Capernaum. 93, 99 f.
Changes, intentional, 25 f., 29, 41, 42 f., 62 f.
Children of God, 64 f.,153 f., 159, 161, 256
Children of the Devil, 159 f.
Christians, persecutions of, 164, 262

Christus as distinct from Jesus, 150, 156, 205, 237

Church, 208, 239 f., 272 f.
Circumcision, 234
Clement of Alexandria, 70, 128, 195 f.

Colossians, Epistle to the, 146, 152 f., 207 f., 274

Conditions of a later period, 134-136
Confession of faith, 208
Confucius, 90
Corrections, 52, 56, 119 f.
Covenant, 248 f., 267, 272
Creation, 145, 147-149, 161 f., 228 f.
Crucifixion of Jesus, 123, 126
Cures of disease, 92
DANGER to the State, 235
Daniel, book of, 224 f.
Darius, 196
Day of Jesus' death, 3, 117 f.
"Day of preparation," 122 f.

Dealers, expulsion of, 3, 16, 18, 24, 50, 521, 72, 99, 138

Death of Jesus, 27, 29 f., 163, 205, 209, 246-251, 261-277

Dedication, Feast of, 9, 16, 75
Demetrius, 214
Development of Jesus, 33-35, 66
Devil, 159 f., 206, 275
children of the, 159 f.
Diotrephes, 213 f.
Disciples of the Lord, 171, 173, 176
Discourses of Jesus, 35-46, 561, 61, 68, 73-76
Disease, cures of, 92
Domitian, 227
Door, 36, 135 f.
Duration of Jesus' ministry, 91, 138
EASTER, 189
Embalming of Jesus, 125, 139
Empty tomb, 130 f.
Entry into Jerusalem, 17 f., 121 f.
Ephesus, 170, 173-179, 191, 217, 230
Eternal life, 95, 151, 254, 255 f.
Eusebius, 171
External witnesses, 191-199, 211

Eye-witness, 5, 51, 56, 67, 78, 82, 111, 202 f., 212

FAITH, 251 f.
in Jesus, 301, 401, 711, 154, 251 f.
Farewell discourses of Jesus, 38 f., 57
Feedings, the, 48 f., 87, 97 f., 101-106
Festivals, 91, 16, 138, 154 f., 235
Flesh, 275 f.
Forgiveness of sins, 246-250, 268, 273

Foundation-pillars of a Life of Jesus, 22 f., 24 f., 26 f., 27 f., 29, 41, 43, 101-104, 106-109

Fraud, 183, 212
Fulness of the Godhead, 146
GAIUS, 214
Gaius of Rome, 200
Galba, 222
Galilee, 10-12, 111, 131 f.
Garments of the crucified Lord, 128
Genesareth, Lake of, 9-11
Gentiles, 34, 135, 233 f., 243, 272
Gethsemane, 27, 154, 263 f., 268

Gnosticism, 148-165, 188, 190, 192, 204-208, 215, 216, 236 f., 240 f., 243

God, the highest, 162
of the Old Test., 162 f.
is Spirit and Love, 244
communion with, 245 f.
Jesus called, 155
Godhead, fulness of the, 146
Gods, 148
Gospel acc. to Matthew, 180
Grave of Jesus, 130-134
Greeks, 78, 234
HARMONIES, 47-50
Heaven, 159, 237, 271

Jesus' existence in, 61 f., 63, 140, 144 f., 202 f., 238, 251

Heavenly Jerusalem, 228, 237

Hebrews, Epistle to the, 145 f., 152 f., 237, 272, 273, 277

Hegesippus, 192
Hengstenberg, 184
Heraclitus, 142
Herod Agrippa I., 178
Herod Antipas, 17, 178
Hierapolis, 171, 177
High Council, 18, 120 f.
High Priest, 121, 188
Historical research, 70

Holy Spirit, 38, 42 f., 79, 209, 236, 253 f., 257 f., 276

Human traits in Jesus, 30-33, 156 f.
Hystaspes, 196
IAMBLICHUS, 183
Idols, 229 f.
offering's to, 229 f.
Inviolability of Jesus, 17, 29, 154

Irenaeus, 62, 170 f., 173-177, 189, 194 f., 198, 227

JAIRUS, 19, 40

James, brother of John, 169, 171, 177 f., 188, 195

James, brother of Jesus, 174, 177, 184
Epistle of, 277
Jericho, blind men at, 92
Jerusalem, 12, 131 f., 221
entry into, 17 f., 121 f.
Jesus, the image of God, 146, 153

existence in heaven, 61 f., 63, 140, 144 f., 202 f., 238, 251

before Abraham, 155, 202
laid aside his godhead? 146, 158, 243

his dignity upon earth, 37, 42, 74, 156 f., 241 f.

called "God," 155
one with God, 157
has divine and human nature, 158
escapes ambushes, 17, 72
hides himself, 17, 29, 157
sinless, 27
as model, 247, 252, 275
not to be called "good," 26
truly human, 23; in Jn.? 30-33, 156 f.
mentally distraught, 24 f.
forsaken by God, 27 f., 128
acc. to the Apocalypse, 228 f.
baptism by, 55, 136
Jews, 151, 71 f., 154 f., 229 f., 235 f., 272
Johannine tradition, 110-117

John the Apostle, 67 f., 171-179, 187 f., 189 f., 196, 228 f.

John the Baptist, 33 f., 54 f., 56, 76 f., 79 f., 106-108, 136 f., 153, 236, 270

John the Elder, 171-173, 174 f., 189 f., 215-217, 229-231

John, Epistles of:
First, 204-212, 242, 244 f., 246, 252
Second and Third, 213-217, 237, 239, 241
Jonah, sign of, 21 f., 23 f.
Jordan, 10, 150
Joseph of Arimathaea, 124
father of Jesus, 150
Josephus, 191 f.
Journeys of Jesus, 11 f., 57-61
Judaea, 10 f., 111
Judas Iscariot, 29 f., 50, 82
Jude, Epistle of, 207
Judgment, 151, 202, 209, 254
Justification, 251 f.
Justin, 199
KAHNIS, 184
Kant, 91
Knowledge, 61-66, 148, 150, 207 f., 236 f., 244
Koran, 90, 141

LAKE, walking on the, 19, 48, 53, 87, 93, 981, 109, 157

Lamb, the, 227 f.
Law, 16, 34, 154 f., 235 f., 251 f., 274 f.

Lazarus, 3, 19, 28, 30-33, 83 f., 93-97, 101, 112-115, 154, 156, 182 f., 241

Leaflets, 220 f.
Leaven of the Pharisees, 101-104
Leaves, disarrangement of, 75 f.
Letters in the Apocalypse, 230 f.
Levi, 14
Life, eternal, 95, 151, 254, 255 f.
Light of the world, 38, 250, 254

Logos, 141-145, 151 f., 199, 203, 204, 210, 227 f., 238, 251 f.

Love, 42, 245 f.
Luke, 11, 191 f., 195
Luther, 64, 70, 218
MARRIAGE-FEAST at Cana, 3, 20, 24, 99, 109, 116
Mark, 195, 202
Martyrs, 164
Mary Magdalene, 132 f.
Mary, mother of Jesus, 3 f., 15, 24 f., 150, 180
Mary and Martha, 15, 30 f., 77, 83 f., 95, 96
Matter, 149, 159, 275
Matthew, 14, 171
Memory of the Fourth Evangelist, 51, 67 f.
Messiah, 33, 66, 79, 106, 108, 121 f., 137, 268.
Metaphorical language, 103, 108 f.

Metaphorical interpretation of miracles in Jn., 95-100, 105 f., 109 f., 112-116

Ministry, duration of Jesus, 91, 138
Millennial rule, 228, 230
Miracles, 18-25, 83-110, 241, 253
Mishnah, 120, 125
Mission, 134 f., 234
Misunderstandings, 30, 43-46, 74, 154
Mk., appendix to, 130 f.
Monogenés, 153
Montanus, 236
Muhammed, 90, 141
Mysticism, 245
NAIN, 19, 107
Napoleon, 218
Nathanael, 28
Nazareth, 12, 41
Nero, 222-225
Nicodemns, 15, 44, 78
OBEDIENCE of Jesus, 156 f, 270 f.
Offerings, 246-250, 270-277
to idols, 229 f.
Official, royal, 93, 99 f., 109

Old Testament, 128 f., 143 f., 162 f., 222, 224, 272, 274 f.

Omniscience of Jesus, 28 f., 32, 154
Original apostles, 234
Otho, 222
PAINTER, 56, 96 f., 101, 137
Papias, 170-173, 177 f.
Parables, 36, 73 f.
Passover festival, 9, 118, 138, 248, 265 f..
Passover-lamb, 118, 122, 126-130, 248, 271

Paul, 89, 144, 146, 152 f., 158 f., 174 f., 183 f., 187, 195, 230, 234 f., 237 f., 239, 243, 246, 249 f., 251, 254, 267, 271 f., 273 f., 275 f.

People, classes of, 13-16, 150, 160
Peraea, 10 f., 13
Persecutions of Christians, 164, 262

Peter, 33 f., 130-134, 137, 171, 174, 177, 180, 184, 1861, 188, 195, 202, 211 f.

Peter, speeches of, in Acts, 270
First Epistle of, 215 f., 276
Second Epistle of, 184 f., 207
Phantom body, 150, 152, 156, 163, 205
Pharisees, 11, 14, 89, 246 f.
leaven of the, 101-104
Philip, 28, 45, 78, 157, 171, 176 f.
Philo, 142-144, 152, 159, 190 f.
Phoenician woman, 34
Pilate, 121, 123, 126, 196, 235
Plato, 142, 159
Polycarp, 171, 173 f., 175, 189
Pope, 218
Possessed persons, 18 f.
Prayers of Jesus, 27 f., 154
Preachers, travelling, 138, 197
Presbyter, 171 f.
Prologue to the Fourth Gospel, 140

Prophecies, 128 f., 190, 222, 225, 230, 231, 236, 270

Prophets, 60, 141
Propitiation, 274
Pythagoras, 183
RANSOM, 249, 274 f.
Reconciliation, 274
Redemption, 160, 246-253, 275.
Religions, non-Christian, 144, 147 f., 225
Repetitions, 35 f., 37 f., 74 f.
Research, historical, 70
Resurrection, 151, 209, 223, 254
of Jesus, 231, 130-134
Revelation, 256
Revelation, methods of, 141 f.

Revelation of Jn., 169, 199, 218-232, 233, 234, 237

Rome, 222
Royal official, 93, 991, 109
SABBATH, 14, 34
Sacrifice, 246-250, 270-277
Sadducees, 14
Samaria, 111, 13, 233 f.
Samaria, woman of, 13, 28 f., 134
Schleiermacher, 70
Scribes, 141, 60

Sea, walking on the, 19, 48, 53, 87, 93, 98 f., 109, 157

Second coming of Jesus, 151, 209, 254
Seed, 143, 204 f., 205, 206
Self-witness, 179-183, 184 f.
Sentence of death, 120 f.
Serpent, 147
Sibyl, 195 f.
Sidon, 10 f.
Signs (miracles), 21 f., 95-100
Simon Bar Cochba, 200 f., 235
Simon of Cyrene, 122
Simon the Leper, 81 f.
Simon the Pharisee, 81 f.
Sinful woman, 78, 81 f.
Sinlessness, 205, 206, 240 f.
of Jesus, 26
Sins, forgiveness of, 246-250, 268, 273 f.
Socrates, 261
Son of God, 63-66, 145, 153, 157, 238, 251
Son of man, 115
Soul, 147, 149, 150, 159 f.
Spear-thrust, 3, 156, 181
Speeches of Peter in Acts, 270

Spirit, Holy, 38, 42 f., 79, 209, 236, 253 f., 257 f., 276

Spittle, 115
Statements of time, 136-138
Stephen, discourse of, 115 Stoics, 142, 204 f.

Supper, 98, 106, 138, 182, 189, 202, 240, 247 f., 254, 261-269, 271 f.

Supplementary matter in Jn., 52-57
Swords, 125
Synopsis, 7

Synoptics, 7; trustworthiness of, 4 f., 7, 104 f., 108 f., 119 f., 268 f.; date of composition, 51, 178 f., 191 f.

TABERNACLES, least of, 9, 12, 13, 75
Tax-gatherers, 15
Tears of Jesus, 30 f.
Temple, 221

expulsion of dealers from, 3, 16, 18, 24, 50, 521, 72, 99, 138

Temple, destruction of, 221 f.
Temptation of Jesus, 26, 145 f., 154, 157
Tertullian, 184, 196

Testament, Old, 128 f., 143 f., 162 f., 222, 224, 272, 274 f.

Thecla, 183 f.
Thirst of Jesus, 28, 128, 154
Thomas, 132, 155, 171
Thucydides, 175
Tiberius, 196, 222
Timothy, Epistles to, 207
Titus, Emperor, 221, 224
Titus, Epistle to, 207
Tradition, Johaninne, 110-117
Trinity, 253
Truth, 251, 255
Tyre, 101
VESPASIAN, 222, 224
Vines, great, 195
Vitellius, 222
WASHING of feet, 3, 117, 202, 252
Water and blood, 156, 181, 205
Wisdom of God, 59-61, 143
Witnesses, external, 191-199, 211
World, Light of the, 38, 250, 254
World and God, 149, 158 f., 160 f., 206, 209
ZACCHAEUS, 14
Zarathustra, 90
Zebedee, 169

Zoroaster, 196 __________________________________________________________________

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Indexes __________________________________________________________________

Index of Scripture References
Genesis
[1]1:3 [2]15:10 [3]15:17 [4]15:18
Exodus

[5]12:3 [6]12:4 [7]12:6 [8]12:6 [9]12:10 [10]12:12-13
[11]12:16 [12]12:22 [13]12:24-25 [14]12:46 [15]13:7
[16]13:12 [17]13:13 [18]13:21-27 [19]24:3-8

Leviticus
[20]16:1-34
Deuteronomy

[21]1:34-35 [22]2:14 [23]2:14 [24]13:2-6 [25]16:6 [26]18:20-22 [27]21:22-23

Job
[28]28:12-28
Psalms
[29]22:16 [30]22:16 [31]22:19 [32]33:6
Proverbs
[33]8 [34]8:22-31
Jeremiah
[35]34:18
Matthew

[36]3:11 [37]3:14-15 [38]3:16 [39]4:1-11 [40]5:1-7:29
[41]5:3-9 [42]5:3-9 [43]5:8 [44]5:9 [45]5:9 [46]5:17
[47]5:21-22 [48]5:21-22 [49]5:27 [50]5:28 [51]5:44 [52]5:45
[53]5:45 [54]6:5 [55]6:8 [56]6:12 [57]6:21 [58]6:22
[59]7:16 [60]7:21 [61]7:21 [62]7:22-23 [63]7:24 [64]8:1-4
[65]8:5-13 [66]8:5-13 [67]8:5-13 [68]8:16 [69]8:19-20
[70]8:21-22 [71]9 [72]9:9 [73]9:18-26 [74]9:27-34
[75]10:1-42 [76]10:5 [77]10:5-6 [78]10:23 [79]10:28
[80]10:28 [81]10:28 [82]10:32-33 [83]10:37-40 [84]11:2
[85]11:2-3 [86]11:4-6 [87]11:5 [88]11:11 [89]11:19
[90]11:25 [91]11:27 [92]11:27 [93]11:27 [94]11:27 [95]11:28
[96]11:28 [97]11:28-30 [98]12:27 [99]12:31 [100]12:39
[101]12:40 [102]12:41 [103]14:1 [104]14:9 [105]14:14
[106]14:21 [107]14:23 [108]15:21-28 [109]15:29 [110]15:32-38
[111]16 [112]16:4 [113]16:6 [114]16:25-26 [115]18:3
[116]18:23-35 [117]19:16-17 [118]20:28 [119]20:29-34
[120]22:37-39 [121]23:1-39 [122]23:1-39 [123]23:5
[124]23:34-36 [125]23:37 [126]23:37 [127]24:1-51 [128]24:1-51
[129]24:6-8 [130]24:15 [131]24:15-22 [132]24:29-31 [133]24:34
[134]24:35 [135]26:6-13 [136]26:7 [137]26:28 [138]27:39
[139]27:43 [140]27:62 [141]28:1-8 [142]28:18

Mark

[143]1:10 [144]1:14 [145]1:16 [146]1:16-20 [147]1:17
[148]1:19 [149]1:32-34 [150]1:35 [151]2:1-12 [152]2:5
[153]2:9 [154]2:14 [155]2:17 [156]2:19 [157]2:22
[158]2:23-3:6 [159]2:27 [160]3:6 [161]3:31-35 [162]5:21-43
[163]5:22-43 [164]5:25-34 [165]5:34 [166]5:36 [167]5:37
[168]6:4 [169]6:5-6 [170]6:14 [171]6:17-29 [172]6:17-29
[173]6:32 [174]6:34 [175]6:35-44 [176]6:45-52 [177]6:51
[178]7:11-13 [179]7:18-23 [180]7:24 [181]7:24 [182]7:24
[183]7:31 [184]8:1-9 [185]8:11-13 [186]8:14-21 [187]8:22-25
[188]8:27 [189]8:27-30 [190]8:36 [191]9:2 [192]9:38-40
[193]10:1 [194]10:17 [195]10:17-18 [196]10:45 [197]10:45
[198]10:46-48 [199]10:46-52 [200]11:1-11 [201]11:12-14
[202]11:15-18 [203]11:20 [204]11:21 [205]12:6-8 [206]12:18-27
[207]12:28 [208]12:30 [209]13:1-37 [210]13:2 [211]13:32
[212]14:1 [213]14:1-2 [214]14:3 [215]14:3-9 [216]14:8
[217]14:12 [218]14:14 [219]14:17 [220]14:22-24 [221]14:25
[222]14:32-39 [223]14:33 [224]14:43 [225]14:44-45 [226]14:47
[227]14:48 [228]14:50 [229]14:53-64 [230]15:1 [231]15:1
[232]15:21 [233]15:24 [234]15:25 [235]15:25 [236]15:34
[237]15:42 [238]15:42-46 [239]15:46 [240]16:1 [241]16:1-8
[242]16:9-20 [243]17:27-28

Luke

[244]3:1 [245]3:19 [246]3:21 [247]4:40 [248]5:17-26
[249]5:27 [250]6:19-31 [251]6:35 [252]7:1-10 [253]7:1-10
[254]7:1-10 [255]7:11-17 [256]7:11-17 [257]7:21 [258]7:22-23
[259]7:36-50 [260]7:37-38 [261]7:47-48 [262]8:40-56
[263]9:51-18:34 [264]9:52 [265]9:61-62 [266]10:22
[267]10:25-37 [268]10:38-42 [269]11:1-2 [270]11:29 [271]11:37
[272]11:49-51 [273]12:4-5 [274]12:13-14 [275]13:1-35
[276]13:31 [277]13:31-33 [278]13:34 [279]14:1 [280]15:2
[281]15:11-32 [282]15:11-32 [283]16:27-31 [284]17:11
[285]17:18 [286]17:20 [287]18:9-14 [288]18:9-14 [289]18:35-43
[290]19:1-10 [291]20:36 [292]21:1-38 [293]22:26-27 [294]22:27
[295]23:4 [296]23:14 [297]23:15 [298]23:22 [299]23:54
[300]23:56 [301]24:12 [302]24:24

John

[303]1:1-18 [304]1:1-20:31 [305]1:1-20:31 [306]1:3
[307]1:4-13 [308]1:5 [309]1:6-8 [310]1:13 [311]1:14
[312]1:14 [313]1:14 [314]1:14 [315]1:15 [316]1:15 [317]1:15
[318]1:15 [319]1:18 [320]1:18 [321]1:23 [322]1:26 [323]1:27
[324]1:29 [325]1:29 [326]1:29 [327]1:29 [328]1:29 [329]1:29
[330]1:29 [331]1:29-30 [332]1:30 [333]1:31 [334]1:32-34
[335]1:35 [336]1:35 [337]1:35-41 [338]1:35-42 [339]1:36
[340]1:36 [341]1:36 [342]1:36 [343]1:38-41 [344]1:39
[345]1:39 [346]1:41 [347]1:43 [348]1:45-46 [349]1:48
[350]2:1 [351]2:1-11 [352]2:1-11 [353]2:1-11 [354]2:1-11
[355]2:1-12 [356]2:1-5:47 [357]2:11 [358]2:13 [359]2:13-22
[360]2:13-22 [361]2:17 [362]2:18-22 [363]2:23 [364]2:23
[365]2:23-24 [366]2:24 [367]2:24-25 [368]3:1-21 [369]3:1-21
[370]3:3 [371]3:3-4 [372]3:6 [373]3:10 [374]3:11-21
[375]3:13 [376]3:14-15 [377]3:16-17 [378]3:18 [379]3:18
[380]3:19-21 [381]3:19-21 [382]3:19-21 [383]3:21 [384]3:22
[385]3:22 [386]3:22-24 [387]3:26 [388]3:26 [389]3:27
[390]3:27 [391]3:28-29 [392]3:29 [393]3:30 [394]3:31
[395]3:31 [396]4:1 [397]4:1-4 [398]4:2 [399]4:2 [400]4:3
[401]4:6 [402]4:6 [403]4:6 [404]4:7-30 [405]4:9 [406]4:9
[407]4:13-15 [408]4:14 [409]4:14 [410]4:16-19 [411]4:22
[412]4:23-24 [413]4:24 [414]4:24 [415]4:24 [416]4:31-34
[417]4:34 [418]4:35-38 [419]4:35-38 [420]4:37-38 [421]4:38
[422]4:40 [423]4:40 [424]4:43 [425]4:43 [426]4:43
[427]4:43-5:1 [428]4:44-45 [429]4:44-45 [430]4:45
[431]4:46-54 [432]4:46-54 [433]4:48 [434]4:54 [435]5:1
[436]5:1-16 [437]5:1-16 [438]5:1-18 [439]5:1-47 [440]5:2
[441]5:6 [442]5:10 [443]5:14 [444]5:15 [445]5:18 [446]5:18
[447]5:19-47 [448]5:22 [449]5:24 [450]5:24 [451]5:24
[452]5:24 [453]5:24 [454]5:28-29 [455]5:28-29 [456]5:30
[457]5:35 [458]5:36 [459]5:39 [460]5:40 [461]5:43 [462]5:43
[463]6:1 [464]6:1 [465]6:1-13 [466]6:1-15 [467]6:1-21
[468]6:1-71 [469]6:2 [470]6:3 [471]6:3 [472]6:4 [473]6:4
[474]6:4 [475]6:4 [476]6:11 [477]6:15 [478]6:15 [479]6:15
[480]6:16-21 [481]6:16-21 [482]6:16-21 [483]6:21 [484]6:22
[485]6:26-35 [486]6:26-58 [487]6:26-58 [488]6:27 [489]6:28-29
[490]6:29 [491]6:31 [492]6:32 [493]6:33 [494]6:35 [495]6:35
[496]6:36-51 [497]6:39 [498]6:40 [499]6:41-42 [500]6:44
[501]6:44 [502]6:45 [503]6:46 [504]6:47-54 [505]6:51-56
[506]6:51-56 [507]6:51-58 [508]6:52 [509]6:54 [510]6:63
[511]6:64 [512]6:65 [513]6:66-39 [514]6:68 [515]7:1
[516]7:1-11:57 [517]7:2 [518]7:2 [519]7:2 [520]7:10
[521]7:17 [522]7:18 [523]7:23 [524]7:30 [525]7:30 [526]7:30
[527]7:31 [528]7:31 [529]7:32 [530]7:33-36 [531]7:39
[532]7:39 [533]7:41-42 [534]7:42 [535]7:45-19 [536]7:46
[537]7:50-52 [538]7:53-8:11 [539]7:53-8:11 [540]8:1-59
[541]8:11-13 [542]8:12 [543]8:12 [544]8:12 [545]8:12-59
[546]8:17 [547]8:20 [548]8:20 [549]8:23 [550]8:30 [551]8:31
[552]8:31-33 [553]8:32-35 [554]8:37 [555]8:40 [556]8:43
[557]8:44 [558]8:44 [559]8:44 [560]8:45-46 [561]8:46
[562]8:47 [563]8:51 [564]8:51 [565]8:51 [566]8:51
[567]8:56-57 [568]8:58 [569]8:58 [570]8:59 [571]8:59
[572]9:5 [573]9:5 [574]9:6 [575]9:14-16 [576]9:17
[577]9:31-33 [578]9:31-33 [579]9:38 [580]9:38 [581]9:39
[582]10:1-7 [583]10:1-10 [584]10:1-10 [585]10:2-5 [586]10:3
[587]10:8 [588]10:9 [589]10:10 [590]10:10 [591]10:11
[592]10:11 [593]10:11 [594]10:11-16 [595]10:11-16 [596]10:14
[597]10:14-15 [598]10:15 [599]10:16 [600]10:17-18 [601]10:22
[602]10:22 [603]10:25 [604]10:26 [605]10:30 [606]10:31
[607]10:34 [608]10:34 [609]10:35 [610]10:38 [611]10:39
[612]10:40 [613]10:42 [614]10:42 [615]11:1-2 [616]11:1-44
[617]11:3-4 [618]11:4 [619]11:5-6 [620]11:8 [621]11:11-14
[622]11:11-14 [623]11:14-15 [624]11:16 [625]11:21-22
[626]11:25 [627]11:25-26 [628]11:33 [629]11:35 [630]11:39
[631]11:41-42 [632]11:43 [633]11:44 [634]11:47 [635]11:47-53
[636]11:49 [637]11:50 [638]11:50-52 [639]11:50-52 [640]11:51
[641]11:52 [642]11:55 [643]11:57 [644]12:1 [645]12:1
[646]12:1-8 [647]12:1-8 [648]12:2 [649]12:3 [650]12:5
[651]12:7 [652]12:12 [653]12:12-16 [654]12:20 [655]12:20-23
[656]12:23-24 [657]12:27 [658]12:32 [659]12:32-34 [660]12:35
[661]12:36 [662]12:37 [663]12:38 [664]12:45 [665]12:47
[666]13:1 [667]13:1 [668]13:1-17:26 [669]13:1-17:26
[670]13:1-17:26 [671]13:14-15 [672]13:18 [673]13:18
[674]13:23 [675]13:24 [676]13:26-27 [677]13:29 [678]13:34
[679]13:34-35 [680]13:34-35 [681]13:58 [682]14:2 [683]14:2
[684]14:2 [685]14:2-3 [686]14:3 [687]14:6 [688]14:6
[689]14:6 [690]14:8-9 [691]14:9 [692]14:11 [693]14:16-17
[694]14:16-17 [695]14:16-18 [696]14:17-18 [697]14:18
[698]14:21 [699]14:26 [700]14:26 [701]14:26-28 [702]14:27
[703]14:28 [704]14:28 [705]15:1-8 [706]15:4-5 [707]15:9-10
[708]15:10 [709]15:10 [710]15:11 [711]15:14 [712]15:14-15
[713]15:16 [714]15:19 [715]15:25 [716]15:26 [717]15:26
[718]15:26 [719]16:7 [720]16:7 [721]16:7 [722]16:12-13
[723]16:13 [724]16:13 [725]16:15 [726]16:22 [727]16:28
[728]16:33 [729]17:1 [730]17:3 [731]17:3 [732]17:3
[733]17:5 [734]17:5 [735]17:5 [736]17:6 [737]17:9 [738]17:9
[739]17:12 [740]17:13 [741]17:17-19 [742]17:19 [743]17:19
[744]17:19 [745]17:19 [746]17:20-23 [747]17:23 [748]17:24
[749]18:3-6 [750]18:3-6 [751]18:4-6 [752]18:11 [753]18:13
[754]18:13-23 [755]18:15 [756]18:16 [757]18:24-28 [758]18:28
[759]18:28-19:16 [760]18:36 [761]19:6 [762]19:7-9 [763]19:14
[764]19:14 [765]19:15 [766]19:23-24 [767]19:25-27 [768]19:26
[769]19:26 [770]19:26 [771]19:28 [772]19:28 [773]19:31
[774]19:31-36 [775]19:34 [776]19:34-35 [777]19:35 [778]19:37
[779]19:38-42 [780]19:39 [781]19:39-42 [782]20:1-10
[783]20:1-31 [784]20:2 [785]20:2 [786]20:2 [787]20:2-10
[788]20:13 [789]20:21-23 [790]20:27-29 [791]20:28 [792]20:29
[793]20:30 [794]20:31 [795]21:1-25 [796]21:1-25 [797]21:14
[798]21:15-17 [799]21:22-24 [800]21:24 [801]52

Acts

[802]3:13-15 [803]3:13-17 [804]3:18 [805]4:13 [806]5:5-6
[807]5:10 [808]5:30 [809]6:5 [810]7 [811]12:2 [812]15:1
[813]15:1-41 [814]15:1-41 [815]15:5 [816]17 [817]18:14-15
[818]19:37 [819]20:29 [820]21:8-9 [821]23:29 [822]25:18-19
[823]26:31-32

Romans

[824]3:24 [825]3:25-26 [826]6:3-11 [827]7:14-25 [828]8:3-4
[829]8:14 [830]8:19 [831]8:32 [832]9:5 [833]9:26 [834]10:6
[835]15:19

1 Corinthians

[836]5:7 [837]6:20 [838]7:23 [839]8:6 [840]8:7-13
[841]10:20-21 [842]10:25-27 [843]10:29 [844]10:30 [845]11:3
[846]11:8 [847]11:24 [848]12:9-10 [849]12:28 [850]14:34
[851]15:3 [852]15:3 [853]15:21-22 [854]15:24-26 [855]15:45-49
[856]15:48 [857]15:49 [858]20:28-29

2 Corinthians

[859]3:17 [860]4:4 [861]5:1-8 [862]5:14-15 [863]5:15 [864]6:18 [865]6:18 [866]8:9 [867]12:12

Galatians

[868]1:6-7 [869]2:1-10 [870]2:1-10 [871]2:1-10 [872]2:9
[873]2:11-21 [874]3:13 [875]3:18 [876]3:19 [877]3:26
[878]4:4 [879]4:6 [880]4:7 [881]4:7 [882]6:12-13

Ephesians

[883]1:7 [884]2:13-16 [885]5:25-26 [886]5:31

Philippians
[887]1:23 [888]2:6-7
Colossians

[889]1:15 [890]1:15-17 [891]1:19-20 [892]1:20 [893]1:24 [894]2:9

1 Timothy
[895]2:4 [896]3:8 [897]3:16
2 Timothy
[898]2:18
Titus
[899]2:13
Hebrews

[900]1:1-2 [901]1:2-3 [902]1:5 [903]1:5 [904]1:6 [905]1:8-9
[906]1:10 [907]2:10 [908]2:14-15 [909]2:18 [910]4:15
[911]5:1 [912]5:3 [913]5:7-8 [914]5:7-8 [915]7:27
[916]9:15-20 [917]9:21-24 [918]9:26 [919]9:28 [920]10:19-20
[921]10:29 [922]12:5 [923]12:5-7 [924]12:7-8 [925]12:22-23
[926]12:27-28

1 Peter

[927]1:18 [928]2:24 [929]4:1 [930]4:12 [931]4:15 [932]4:16 [933]5:1 [934]5:2

2 Peter
[935]1:18
1 John

[936]1:1 [937]1:1 [938]1:7 [939]1:8 [940]1:8 [941]1:8-2:2
[942]1:10 [943]1:10 [944]2:2 [945]2:3 [946]2:3-4 [947]2:4
[948]2:4 [949]2:12-14 [950]2:13-14 [951]2:16 [952]2:20
[953]2:20 [954]2:21 [955]2:21 [956]2:22 [957]2:22 [958]2:22
[959]2:24 [960]2:27 [961]2:27 [962]2:28 [963]3:2 [964]3:3
[965]3:4 [966]3:8 [967]3:9 [968]3:9 [969]3:9 [970]3:10
[971]3:10 [972]3:13-18 [973]3:22 [974]3:24 [975]3:24
[976]4:1-3 [977]4:2 [978]4:2-3 [979]4:2-3 [980]4:4
[981]4:4-6 [982]4:6 [983]4:7 [984]4:7-21 [985]4:8 [986]4:10
[987]4:12-13 [988]4:15 [989]4:16 [990]4:16 [991]4:17
[992]5:3-4 [993]5:6 [994]5:18 [995]5:18 [996]5:19 [997]17:3

2 John

[998]1:7 [999]1:7-9 [1000]1:9 [1001]1:10-11 [1002]1:10-11

3 John
[1003]1:4 [1004]1:9-10
Revelation

[1005]1:1 [1006]1:1 [1007]1:2 [1008]1:4 [1009]1:5 [1010]1:5
[1011]1:8 [1012]1:13-16 [1013]1:17 [1014]2:1-3:22 [1015]2:7
[1016]2:8 [1017]2:10 [1018]2:14 [1019]2:17 [1020]2:20
[1021]3:11 [1022]3:11 [1023]3:14 [1024]3:14 [1025]3:14
[1026]3:20 [1027]3:20-21 [1028]4:1-22:5 [1029]5:1-6:17
[1030]5:6-9 [1031]6:1 [1032]7:1-8 [1033]7:1-8 [1034]7:1-8
[1035]7:9-17 [1036]7:17 [1037]8:1 [1038]8:1 [1039]9
[1040]10 [1041]11:1-2 [1042]11:1-13 [1043]11:1-13
[1044]11:1-13 [1045]11:15-19 [1046]13:1-2 [1047]13:1-10
[1048]13:1-18 [1049]13:2 [1050]13:7 [1051]13:7-8 [1052]13:14
[1053]13:17 [1054]13:18 [1055]14:20 [1056]16:6 [1057]16:10
[1058]16:17-21 [1059]17 [1060]17:1-18 [1061]17:3 [1062]17:5-6
[1063]17:7 [1064]17:7-18 [1065]17:8 [1066]17:9 [1067]17:10
[1068]17:11 [1069]17:18 [1070]18:1-24 [1071]18:6-7
[1072]18:21-24 [1073]19:7 [1074]19:7 [1075]19:8
[1076]19:11-21 [1077]19:12 [1078]19:13 [1079]19:21
[1080]20:1-6 [1081]20:1-6 [1082]21:1-2 [1083]21:6 [1084]21:7
[1085]21:9-22:5 [1086]21:14 [1087]22:6 [1088]22:7 [1089]22:9
[1090]22:11 [1091]22:12 [1092]22:13 [1093]22:20

Tobit
[1094]8:10-16
Sirach

[1095]1:1-10 [1096]24:1-2 [1097]24:1-34 __________________________________________________________________

Index of Pages of the Print Edition

[1098]iii [1099]iv [1100]v [1101]vi [1102]1 [1103]2 [1104]3
[1105]4 [1106]5 [1107]6 [1108]7 [1109]8 [1110]9 [1111]10
[1112]11 [1113]12 [1114]13 [1115]14 [1116]15 [1117]16 [1118]17
[1119]18 [1120]19 [1121]20 [1122]21 [1123]22 [1124]23 [1125]24
[1126]25 [1127]26 [1128]27 [1129]28 [1130]29 [1131]30 [1132]31
[1133]32 [1134]33 [1135]34 [1136]35 [1137]36 [1138]37 [1139]38
[1140]39 [1141]40 [1142]41 [1143]42 [1144]43 [1145]44 [1146]45
[1147]46 [1148]47 [1149]48 [1150]49 [1151]50 [1152]51 [1153]52
[1154]53 [1155]54 [1156]55 [1157]56 [1158]57 [1159]58 [1160]59
[1161]60 [1162]61 [1163]62 [1164]63 [1165]64 [1166]65 [1167]66
[1168]67 [1169]68 [1170]69 [1171]70 [1172]71 [1173]72 [1174]73
[1175]74 [1176]75 [1177]76 [1178]77 [1179]78 [1180]79 [1181]80
[1182]81 [1183]82 [1184]83 [1185]84 [1186]85 [1187]86 [1188]87
[1189]88 [1190]89 [1191]90 [1192]92 [1193]93 [1194]94 [1195]95
[1196]96 [1197]97 [1198]98 [1199]99 [1200]100 [1201]101
[1202]102 [1203]103 [1204]104 [1205]105 [1206]106 [1207]107
[1208]108 [1209]109 [1210]110 [1211]111 [1212]112 [1213]113
[1214]114 [1215]115 [1216]116 [1217]117 [1218]118 [1219]119
[1220]120 [1221]121 [1222]122 [1223]123 [1224]124 [1225]125
[1226]126 [1227]127 [1228]128 [1229]129 [1230]130 [1231]131
[1232]132 [1233]133 [1234]134 [1235]135 [1236]136 [1237]137
[1238]138 [1239]139 [1240]140 [1241]141 [1242]142 [1243]143
[1244]144 [1245]145 [1246]146 [1247]147 [1248]148 [1249]149
[1250]150 [1251]151 [1252]152 [1253]153 [1254]154 [1255]155
[1256]156 [1257]157 [1258]158 [1259]159 [1260]160 [1261]161
[1262]162 [1263]163 [1264]164 [1265]165 [1266]166 [1267]167
[1268]168 [1269]169 [1270]170 [1271]171 [1272]172 [1273]173
[1274]174 [1275]175 [1276]176 [1277]177 [1278]178 [1279]179
[1280]180 [1281]181 [1282]182 [1283]183 [1284]184 [1285]185
[1286]186 [1287]187 [1288]188 [1289]189 [1290]190 [1291]191
[1292]192 [1293]193 [1294]194 [1295]195 [1296]196 [1297]197
[1298]198 [1299]199 [1300]200 [1301]201 [1302]201 [1303]202
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[1322]221 [1323]222 [1324]223 [1325]224 [1326]225 [1327]226
[1328]227 [1329]228 [1330]229 [1331]230 [1332]231 [1333]232
[1334]233 [1335]234 [1336]235 [1337]236 [1338]237 [1339]238
[1340]239 [1341]240 [1342]241 [1343]242 [1344]243 [1345]244
[1346]245 [1347]246 [1348]247 [1349]248 [1350]249 [1351]250
[1352]251 [1353]252 [1354]253 [1355]254 [1356]255 [1357]256
[1358]257 [1359]258 [1360]259 [1361]260 [1362]261 [1363]262
[1364]263 [1365]264 [1366]265 [1367]266 [1368]267 [1369]268
[1370]269 [1371]270 [1372]270 [1373]272 [1374]273 [1375]274
[1376]275 [1377]276 [1378]277 [1379]278 [1380]279 [1381]280
[1382]281 [1383]282 [1384]283 [1385]285 [1386]287 [1387]288 __________________________________________________________________

This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.

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100. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Matt&scrCh=12&scrV=39#iii.ii.v-p6.2
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103. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Matt&scrCh=14&scrV=1#iii.iv.xvii-p8.6
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111. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Matt&scrCh=16&scrV=0#iii.ii.v-p9.2
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979. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=1John&scrCh=4&scrV=2#iv.iii.ii-p5.1
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981. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=1John&scrCh=4&scrV=4#iv.iii.ii-p1.1
982. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=1John&scrCh=4&scrV=6#iv.vi.vi-p4.1
983. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=1John&scrCh=4&scrV=7#iv.iii.ii-p2.2
984. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=1John&scrCh=4&scrV=7#iv.vi.x-p2.1
985. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=1John&scrCh=4&scrV=8#iv.vi.ix-p2.2
986. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=1John&scrCh=4&scrV=10#iv.iii.iii-p2.7
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989. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=1John&scrCh=4&scrV=16#iv.iii.iii-p2.12
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1000. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=2John&scrCh=1&scrV=9#iv.iv.i-p1.2
1001. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=2John&scrCh=1&scrV=10#iv.iv.i-p1.1
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1003. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=3John&scrCh=1&scrV=4#iv.iv.ii-p1.1
1004. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=3John&scrCh=1&scrV=9#iv.iv.i-p2.1
1005. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=1&scrV=1#iv.v.i-p3.1
1006. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=1&scrV=1#iv.v.viii-p1.1
1007. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=1&scrV=2#iv.v.viii-p1.9
1008. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=1&scrV=4#iv.v.viii-p1.1
1009. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=1&scrV=5#iv.v.viii-p1.8
1010. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=1&scrV=5#v.ii-p12.1
1011. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=1&scrV=8#iv.v.viii-p1.4
1012. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=1&scrV=13#iv.v.viii-p1.7
1013. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=1&scrV=17#iv.v.viii-p1.3
1014. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=2&scrV=1#iv.v.ix-p3.1
1015. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=2&scrV=7#iv.v.x-p1.2
1016. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=2&scrV=8#iv.v.viii-p1.3
1017. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=2&scrV=10#iv.v.x-p1.4
1018. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=2&scrV=14#iv.v.ix-p1.2
1019. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=2&scrV=17#iv.v.x-p1.2
1020. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=2&scrV=20#iv.v.ix-p1.2
1021. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=3&scrV=11#iv.v.i-p3.4
1022. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=3&scrV=11#iv.v.x-p1.5
1023. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=3&scrV=14#iv.v.viii-p1.5
1024. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=3&scrV=14#iv.v.viii-p1.8
1025. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=3&scrV=14#v.ii-p12.1
1026. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=3&scrV=20#iv.v.x-p1.3
1027. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=3&scrV=20#iv.v.x-p1.2
1028. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=4&scrV=1#iv.v.ix-p3.2
1029. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=5&scrV=1#iv.v.i-p1.1
1030. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=5&scrV=6#iv.v.viii-p1.6
1031. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=6&scrV=1#iv.v.viii-p1.6
1032. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=7&scrV=1#iv.v.iv-p7.3
1033. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=7&scrV=1#iv.v.ix-p1.1
1034. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=7&scrV=1#iv.vi.i-p2.6
1035. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=7&scrV=9#iv.vi.i-p2.7
1036. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=7&scrV=17#iv.v.iv-p7.4
1037. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=8&scrV=1#iv.v.i-p1.1
1038. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=8&scrV=1#iv.v.ii-p1.1
1039. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=9&scrV=0#iv.v.iv-p2.4
1040. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=10&scrV=0#iv.v.iv-p2.4
1041. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=11&scrV=1#iv.v.iii-p1.4
1042. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=11&scrV=1#iv.v.iii-p1.1
1043. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=11&scrV=1#iv.v.iii-p2.2
1044. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=11&scrV=1#iv.v.iv-p1.3
1045. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=11&scrV=15#iv.v.ii-p1.1
1046. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=13&scrV=1#iv.v.iv-p8.1
1047. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=13&scrV=1#iv.v.i-p2.1
1048. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=13&scrV=1#iv.v.iv-p2.6
1049. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=13&scrV=2#iv.v.iv-p2.3
1050. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=13&scrV=7#iv.v.iv-p2.3
1051. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=13&scrV=7#iv.v.iv-p3.2
1052. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=13&scrV=14#iv.v.iv-p3.3
1053. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=13&scrV=17#iv.v.v-p1.2
1054. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=13&scrV=18#iv.v.v-p1.1
1055. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=14&scrV=20#iv.v.ii-p1.1
1056. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=16&scrV=6#iv.v.x-p1.1
1057. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=16&scrV=10#iv.v.iv-p2.3
1058. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=16&scrV=17#iv.v.ii-p1.1
1059. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=17&scrV=0#iv.v.iv-p2.4
1060. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=17&scrV=1#iv.v.iv-p2.5
1061. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=17&scrV=3#iv.v.iv-p2.2
1062. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=17&scrV=5#iv.v.iv-p1.1
1063. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=17&scrV=7#iv.v.iv-p2.2
1064. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=17&scrV=7#iv.v.i-p2.1
1065. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=17&scrV=8#iv.v.iv-p3.4
1066. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=17&scrV=9#iv.v.iv-p1.1
1067. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=17&scrV=10#iv.v.iv-p8.2
1068. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=17&scrV=11#iv.v.iv-p3.4
1069. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=17&scrV=18#iv.v.iv-p1.1
1070. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=18&scrV=1#iv.v.iv-p1.2
1071. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=18&scrV=6#iv.v.x-p1.1
1072. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=18&scrV=21#iv.v.ii-p1.1
1073. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=19&scrV=7#iii.iv.xxii-p2.5
1074. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=19&scrV=7#iv.iv.ii-p1.3
1075. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=19&scrV=8#iv.v.x-p1.2
1076. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=19&scrV=11#iv.v.vii-p2.1
1077. file:///ccel/s/schmiedel_paul/johannine_writings/cache/johannine_writings.html3?scrBook=Rev&scrCh=19&scrV=12#iv.v.vii-p2.3
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