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Expositor's Bible: The Epistles of St. John
Expositor's Bible: The Epistles of St. John
Hujus scriptis illustratur,
Illustrata solidatur
Unitas Ecclesiæ.
Adam of St. VictorSeq. xxxi. (S. Johannes Evangelista).
PREFACE
It is now many years ago since I entered upon a study of the Epistles of St. John, as serious and prolonged as was consistent with the often distracting cares of an Irish Bishop. Such fruit as my labours produced enjoyed the advantage of appearing in the last volume of the Speaker's Commentary in 1881.
Since that period I have frequently turned again to these Epistles – subsequent reflection or study not seldom filling in gaps in my knowledge, or leading me to modify former interpretations. When invited last year to resume my old work, I therefore embraced willingly the opportunity which was presented to me.
Let me briefly state the method pursued in this book.
I. The First Part contains four Discourses.
(1) In the first Discourse I have tried to place the reader in the historical surroundings from which (unless all early Church history is unreal, a past that never was present) these Epistles emanated.
(2) In the second Discourse I compare the Epistle with the Gospel. This is the true point of orientation for the commentator. Call the connection between the two documents what we may; be the Epistle preface, appendix, moral and devotional commentary, or accompanying encyclical address to the Churches, which were "the nurslings of John"; that connection is constant and pervasive. Unless this principle is firmly grasped, we not only lose a defence and confirmation of the Gospel, but dissolve the whole consistency of the Epistle, and leave it floating – the thinnest cloud in the whole cloudland of mystic idealism.
(3) The third Discourse deals with the polemical element in these Epistles. Some commentators indeed, like the excellent Henry Hammond, "spy out Gnostics where there are none." They confuse us with uncouth names, and conjure up the ghosts of long-forgotten errors until we seem to hear a theological bedlam, or to see theological scarecrows. Yet Gnosticism, Doketism, Cerinthianism, certainly sprang from the teeming soil of Ephesian thought; and without a recognition of this fact, we shall never understand the Epistle. Undoubtedly, if the Apostle had addressed himself only to contemporary error, his great Epistle would have become completely obsolete for us. To subsequent ages an antiquated polemical treatise is like a fossil scorpion with a sting of stone. But a divinely taught polemic under transitory forms of error finds principles as lasting as human nature.
(4) The object of the fourth Discourse is to bring out the image of St. John's soul – the essentials of the spiritual life to be found in those precious chapters which still continue to be an element of the life of the Church.
Such a view, if at all accurate, will enable the reader to contemplate the whole of the Epistle with the sense of completeness, of remoteness, and of unity which arises from a general survey apart from particular difficulties. An ancient legend insisted that St. John exercised miraculous power in blending again into one the broken pieces of a precious stone. We may try in an humble way to bring these fragmentary particles of spiritual gem-dust together, and fuse them into one.
II. The plan pursued in the second part is this. The First Epistle (of which only I need now speak) is divided into ten sections.