Chapter V: Part I (3)

Here also "he is full of dogmas," here again he is the theologian of the Church. But we are not to estimate the amount of dogma merely by the number of words in which it is expressed. Dogma, indeed, is not really composed of isolated texts--as pollen showered from conifers and germs scattered from mosses, accidentally brought together and compacted, are found upon chemical analysis to make up certain lumps of coal. It is primary and structural. The Divinity and Incarnation of Jesus pervade the First Epistle. Its whole structure is _Trinitarian_.[94] It contains two of the three great three-word dogmatic utterances of the New Testament about the nature of God (the first being in the fourth Gospel)--"God is Spirit," "God is light," "God is love." The chief dogmatic statements of the Atonement are found in these few chapters. "The blood of Jesus His Son cleanseth us from all sin." "We have an Advocate with the Father, Jesus Christ the Righteous." "He is the propitiation for the whole world." "God loved us, and sent His Son the propitiation for our sins." Where the Apostle passes on to deal with the spiritual life, he once more "is full of dogmas," _i.e._, of eternal self-evidenced oracular sentences, spoken as if "down from heaven," or by one "whose foot is upon a rock,"--apparently identical propositions, all-inclusive, the dogmas of moral and spiritual life, as those upon the Trinity, the Incarnation, the Atonement, are of strictly theological truth. A further characteristic of St. John as a sacred writer in his Epistle is, that he appears to indicate throughout the moral and spiritual conditions which were necessary for receiving the Gospel with which he endowed the Church as the life of their life. These conditions are three. The first is _spirituality_, submission to the teaching of the Spirit, that they may know by it the meaning of the words of Jesus--the "anointing" of the Holy Ghost, which is ever "teaching all things" that He said.[95] The second condition is _purity_, at least, the continuing effort after self-purification which is incumbent even upon those who have received the great pardon.[96] This involves the following in life's daily walk of the One perfect life-walk,[97] the imitation of that which is supremely good,[98] "incarnated in an actual earthly career." All must be purity, or effort after purity, on the side of those who would read aright the Gospel of the immaculate Lamb of God. The third condition for such readers is love--_charity_. When he comes to deal fully with that great theme, the eagle of God wheels far out of sight. In the depths of His Eternal Being, "God is love."[99] Then this truth comes closer to us as believers. It stands completely and for ever _manifested_ in its work _in us_,[100] because "God _hath sent_" (a mission in the past, but with abiding consequences)[101] "His Son, His only-begotten Son into the world, that we may live through Him." Yet again, he rises higher from the _manifestation_ of this love to the eternal and essential principle in which it stands present for ever. "In this _is_ the love, not that we loved God, but that God loved us, and once for all sent His Son a propitiation for our sins."[102] Then follows the manifestation of _our_ love. "If God so loved us, we also are bound to love one another." Do we think it strange that St. John does not first draw the lesson--"if God so loved us, we also are bound to love God"? It has been in his heart all along, but he utters it in his own way, in the solemn pathetic question--"he that loveth not his brother whom he hath seen, God whom he hath not seen how can he love?"[103] Yet once more he sums up the creed in a few short words. "We have believed the love that God hath in us."[104] Truly and deeply has it been said that this creed of the heart, suffused with the softest tints and sweetest colours, goes to the root of all heresies upon the Incarnation, whether in St. John's time or later. That God should give up His Son by sending Him forth in humanity; that the Word made flesh should humble Himself to the death upon the cross, the Sinless offer Himself for sinners, this is what heresy cannot bring itself to understand. It is the excess of such love which makes it incredible. "We have believed the love" is the whole faith of a Christian man. It is St. John's creed in three words.[105]

Such are the chief characteristics of St. John as a sacred writer, which may be traced in his Epistle. These characteristics of the author imply corresponding characteristics of the man. He who states with such inevitable precision, with such noble and self-contained enthusiasm, the great dogmas of the Christian faith, the great laws of the Christian life, must himself have entirely believed them. He who insists upon these conditions in the readers of his Gospel, must himself have aimed at, and possessed, spirituality, purity, and love.

II.

We proceed to look at the First Epistle as a picture of the soul of its author.

(1) His was a life free from the dominion of wilful and habitual sin of any kind. "Whosoever is born of God doth not commit sin, and he cannot continue sinning." "Whosoever abideth in Him sinneth not; whosoever sinneth hath not seen Him, neither known Him." A man so entirely true, if conscious to himself of any reigning sin, dare not have deliberately written these words.

(2) But if St. John's was a life free from subjection to any form of the power of sin, he shows us that sanctity is not sinlessness, in language which it is alike unwise and unsafe to attempt to explain away. "If we say that we have no sin, we deceive ourselves." "If we say that we have not sinned and are not sinners, we make Him a liar." But so long as we do not fall back into darkness, the blood of Jesus is ever purifying us from all sin. This he has written that the fulness of the Christian life may be realised in believers; that each step of their walk may follow the blessed footprints of the most holy life; that each successive act of a consecrated existence may be free from sin.[106] And yet, if any fail in some such single act,[107] if he swerve, for a moment, from the "true tenour" of the course which he is shaping, there is no reason to despair. Beautiful humility of this pure and lofty soul! How tenderly, with what lowly graciousness he places himself among those who have and who need an Advocate. "Mark John's humility," cries St. Augustine; "he says not '_ye_ have,' nor 'ye have _me_,' nor even '_ye_ have Christ.' But he puts forward Christ, not himself; and he says '_we_ have,' not '_ye_ have,' thus placing himself in the rank of sinners."[108] Nor does St. John cover himself under the subterfuges by which men at different times have tried to get rid of a truth so humiliating to spiritual pride--sometimes by asserting that they so stand accepted in Christ that no sin is accounted to them for such; sometimes by pleading personal exemption for themselves as believers.

This Epistle stands alone in the New Testament in being addressed to two generations--one of which after conversion had grown old in a Christian atmosphere, whilst the other had been educated from the cradle under the influences of the Christian Church. It is therefore natural that such a letter should give prominence to the constant need of pardon. It certainly does not speak so much of the great initial pardon,[109] as of the continuing pardons needed by human frailty. In dwelling upon pardon once given, upon sanctification once begun, men are possibly apt to forget the pardon that is daily wanting, the purification that is never to cease. We are to walk daily from pardon to pardon, from purification to purification. Yesterday's surrender of self to Christ may grow ineffectual if it be not renewed to-day. This is sometimes said to be a humiliating view of the Christian life. Perhaps so--but it is the view of the Church, which places in its offices a daily confession of sin; of St. John in this Epistle; nay, of Him who teaches us, after our prayers for bread day by day, to pray for a daily forgiveness. This may be more humiliating, but it is safer teaching than that which proclaims a pardon to be appropriated in a moment for all sins past, present, and to come.

This humility may be traced incidentally in other regions of the Christian life. Thus he speaks of the possibility at least of his being among those who might "shrink with shame from Christ in His coming." He does not disdain to write as if, in hours of spiritual depression, there were tests by which he too might need to lull and "persuade his heart before God."[110]

(3) St. John again has a boundless faith in prayer. It is the key put into the child's hand by which he may let himself into the house, and come into his Father's presence when he will, at any hour of the night or day. And prayer made according to the conditions which God has laid down is never quite lost. The particular thing asked for may not indeed be given; but the substance of the request, the holier wish, the better purpose underlying its weakness and imperfection, never fails to be granted.[111]

(4) All but superficial readers must perceive that in the writings and character of St. John there is from time to time a tonic and wholesome _severity_. Art and modern literature have agreed to bestow upon the Apostle of love the features of a languid and inert tenderness. It is forgotten that St. John was the son of thunder; that he could once wish to bring down fire from heaven; and that the natural character is transfigured not inverted by grace. The Apostle uses great plainness of speech. For him a lie is a lie, and darkness is never courteously called light. He abhors and shudders at those heresies which rob the soul first of Christ, and then of God.[112] Those who undermine the Incarnation are for him not interesting and original speculators, but "lying prophets." He underlines his warnings against such men with his roughest and blackest pencil mark. "Whoso sayeth to him 'good speed' hath fellowship with his _works_, those wicked _works_"[113]--for such heresy is not simply one work, but a series of works. The schismatic prelate or pretender Diotrephes may "babble;" but his babblings are wicked words for all that, and are in truth the "works which he is doing."

The influence of every great Christian teacher lasts long beyond the day of his death. It is felt in a general tone and spirit, in a special appropriation of certain parts of the creed, in a peculiar method of the Christian life. This influence is very discernible in the remains of two disciples of St. John,[114] Ignatius and Polycarp. In writing to the Ephesians, Ignatius does not indeed explicitly refer to St. John's Epistle, as he does to that of St. Paul to the Ephesians. But he draws in a few bold lines a picture of the Christian life which is imbued with the very spirit of St. John. The character which the Apostle loved was quiet and real; we feel that his heart is not with "him that sayeth."[115] So Ignatius writes--"it is better to keep silence, and yet to _be_, than to talk and _not to be_. It is good to teach if 'he that sayeth doeth.' He who has gotten to himself the word of Jesus truly is able to hear the silence of Jesus also, so that he may _act_ through that which he _speaks_, and _be known_ through the things wherein he is _silent_. Let us therefore do all things as in His presence who dwelleth in us, that we may be His temple, and that He may be in us our God." This is the very spirit of St. John. We feel in it at once his severe common sense and his glorious mysticism.

We must add that the influence of St. John may be traced in matters which are often considered alien to his simple and spiritual piety. It seems that Episcopacy was consolidated and extended under his fostering care. The language of Ignatius (probably his disciple) upon the necessity of union with the Episcopate is, after all conceivable deductions, of startling strength. A few decades could not possibly have removed Ignatius so far from the lines marked out to him by St. John as he must have advanced, if this teaching upon Church government was a new departure. And with this conception of Church government we must associate other matters also. The immediate successors of St. John, who had learned from his lips, held deep sacramental views. The Eucharist is "the bread of God, the bread of heaven, the bread of life, the flesh of Christ." Again Ignatius cries--"desire to use one Eucharist, for one is the flesh of our Lord Jesus Christ, and one cup unto oneness of His blood, one altar, as one Bishop, with the Presbytery and deacons."[117] Hints are not wanting that sweetness and life in public worship derived inspiration from the same quarter. The language of Ignatius is deeply tinged with his passion for _music_.[118] The beautiful story, how he set down, immediately after a vision, the melody to which he had heard the angels chanting, and caused it to be used in his church at Antioch, attests the impression of enthusiasm and care for sacred song which was associated with the memory of Ignatius.[119] Nor can we be surprised at these features of Ephesian Christianity, when we remember who was the founder of those Churches. He was the writer of _three_ books. These books come to us with a continuous living interpretation of more than seventeen centuries of historical Christianity. From the fourth Gospel in large measure has arisen the sacramental instinct, from the Apocalypse the æsthetic instinct, which has been certainly exaggerated both in the East and West. The third and sixth chapters of St. John's Gospel permeate every baptismal and eucharistic office. Given an inspired book which represents the worship of the redeemed as one of perfect majesty and beauty, men may well in the presence of noble churches and stately liturgies, adopt the words of our great English Christian poet--

"things which shed upon the outward frame
Of worship glory and grace--which who shall blame
That ever look'd to heaven for final rest?"

The third book in this group of writings supplies the sweet and quiet spirituality which is the foundation of every regenerate nature.

Such is the image of the soul which is presented to us by St. John himself. It is based upon a firm conviction of the nature of God, of the Divinity, the Incarnation, the Atonement of our Lord. It is spiritual. It is pure, or being purified. The highest theological truth--"God is Love"--supremely _realised_ in the Holy Trinity, supremely manifested in the sending forth of God's only Son, becomes the law of its common social life, made visible in gentle patience, in giving and forgiving.[120] Such a life will be free from the degradation of habitual sin. Yet it is at best an imperfect representation of the one perfect life.[121] It needs unceasing purification by the blood of Jesus, the continual advocacy of One who is sinless. Such a nature, however full of charity, will not be weakly indulgent to vital error or to ambitious schism;[122] for it knows the value of truth and unity. It feels the sweetness of a calm conscience, and of a simple belief in the efficacy of prayer. Over every such life--over all the grief that may be, all the temptation that must be--is the purifying hope of a great Advent, the ennobling assurance of a perfect victory, the knowledge that if we continue true to the principle of our new birth we are safe. And our safety is, not that we keep ourselves, but that we are kept by arms which are as soft as love, and as strong as eternity.[123]

These Epistles are full of instruction and of comfort for us, just because they are written in an atmosphere of the Church which, in one respect at least, resembles our own. There is in them no reference whatever to a continuance of miraculous powers, to raptures, or to extraordinary phenomena. All in them which is supernatural continues even to this day, in the possession of an inspired record, in sacramental grace, in the pardon and holiness, the peace and strength of believers. The apocryphal "Acts of John" contain some fragments of real beauty almost lost in questionable stories and prolix declamation. It is probably not literally true that when St. John in early life wished to make himself a home, his Lord said to him, "I have need of thee, John;" that that thrilling voice once came to him, wafted over the still darkened sea--"John, hadst thou not been Mine, I would have suffered thee to marry."[124] But the Epistle shows us much more effectually that he had a pure heart and virgin will. It is scarcely probable that the son of Zebedee ever drained a cup of hemlock with impunity; but he bore within him an effectual charm against the poison of sin.[125] We of this nineteenth century may smile when we read that he possessed the power of turning leaves into gold, of transmuting pebbles into jewels, of fusing shattered gems into one; but he carried with him wherever he went that most excellent gift of charity, which makes the commonest things of earth radiant with beauty.[126] He may not actually have praised his Master during his last hour in words which seem to us not quite unworthy even of such lips--"Thou art the only Lord, the root of immortality, the fountain of incorruption. Thou who madest our rough wild nature soft and quiet, who deliveredst me from the imagination of the moment, and didst keep me safe within the guard of that which abideth for ever." But such thoughts in life or death were never far from him for whom Christ was the Word and the Life; who knew that while "the world passeth away and the lust thereof, he that doeth the will of God abideth for ever."[127]

May we so look upon this image of the Apostle's soul in his Epistle that we may reflect something of its brightness! May we be able to think, as we turn to this threefold assertion of knowledge--"_I_ know something of the security of this keeping.[128] _I_ know something of the sweetness of being in the Church, that isle of light surrounded by a darkened world.[129] _I_ know something of the beauty of the perfect human life recorded by St. John, something of the continued presence of the Son of God, something of the new sense which He gives, that we may know Him who is the Very God."[130] Blessed exchange not to be vaunted loudly, but spoken reverently in our own hearts--the exchange of we, for I. There is much divinity in these pronouns.[131]

NOTES.

NOTE A.

1 John iv. 8, 9, 10. Modern theological schools of a Calvinistic bias have tended to overlook the conception of the nature of God as essential or substantive Love, and to consider love only as _manifested_ in redemption. Socinianising interpreters understand the proposition to mean that God is simply and exclusively benevolent. (On the inadequacy of this, see Butler, _Anal._, Part I., ch. iii., and Dissertation II. of the Nature of Virtue.) The highest Christian thought has ever recognised that the proposition 'God is Love' necessarily involves the august truth that God if _sole_ is not _solitary_. ("Credimur et confitemur omnipotentem Trinitatem--unum Deum _solum_ non _solitarium_." Concil. Tolet., vi. 1.) "Let it not be supposed," said St. Bernard, "that I here account Love as an attribute or accident, but as the Divine essence--no new doctrine, seeing that St. John saith 'God is love.' It may rightly be said both that _Love_ is _God_, and that love is _the gift of God_. For Love gives love; the essential Love gives that which is accidental. When Love signifies the Giver, it is the name of His essence; when it signifies His gift, it is the name of a quality or attribute." (_S. Bernard., de dil. Deo_, xii.). "This is nobly said. God is love. Thus love is the eternal law whereby all things were created and are governed--wherewith He who is the law of all things is unto Himself His own law, and that a law of love--wherewith He bindeth His Trinity into Unity." (_Thomassin. Dogm. Theol._, lib. iii., 23.)

NOTE B.

ἡ ῥιζα της αθανασιας και ἡ πηγη της αφθαρσιας· ὁ την ερημον και αγριωθεισαν φυσιν ἡμων ηρεμον και ἡσυχιον ποιησας, ὁ της προσκαιρου φαντασιας ῥυσαμενος με και εις την αει μενουσαν φρουρησας (_Acta Johannis_, 21). These sentences are surely not without freshness and power. One other passage is worth translating, because it seems to have just that imaginative cast which makes the Greek Liturgies, like so much else that is Greek, stand midway between the East and West; and because it apparently refers to St. John's Gospel. "Jesus! Thou who hast woven this coronal with Thy plaiting, who hast blended these many flowers into the flower of Thy presence, not blown through by the winds of any storm; Thou who hast scattered thickly abroad the seed of these words of Thine"--(_Acta Johannis_, 17).

FOOTNOTES:

[87] Apoc. xxi. 19, 20.

[88] 1 John i. 6, cf. John iii. 21. In the LXX. the phrase is only found once, and is then applied to God: αληθειαν εποιησας (Neh. ix. 33). It is characteristic of St. John's style that _doing a lie_ is found in Apoc. xxi. 27, xxii. 15.

[89] Apoc. xxii. 8.

[90] 1 John v. 18.

[91] Ibid. 19.

[92] ἡκει, "has come,--and is here."--Ibid. 20.

[93] _S. Joann. Chrysost., in Johan._, Homil. iii., Tom. viii., 25, 36, Edit. Migne.

[94] Huther, while rejecting with all impartial critics the interpolation (1 John v. 7), writes thus: "when we embrace in one survey the contents of the Epistle as a whole, it is certainly easy to _adapt the conception_ of the three Heavenly witnesses to one place after another in the document. But it does not follow that the mention of it just here would be in its right place." (_Handbuch über der drei Briefe des Johannes._ Dr. J. E. Huther.)

[95] 1 John ii. 20.

[96] 1 John i. 7, iii. 3.

[97] 1 John ii. 6.

[98] "Imitate not that which is evil, but that which is good" (3 John 12). A comparison of this verse with John xxi. 24 would lead to the supposition that the writer of the letter is quoting the Gospel, and assumes an intimate knowledge of it on the part of Caius. See Discourse XVII. Part ii. of this vol.

[99] See note A at the end of this discourse.

[100] 1 John iv. 9.

[101] απεσταλκεν.

[102] απεστειλεν.

[103] 1 John iv. 20.

[104] 1 John iv. 16.

[105] πεπιστευκαμεν την αγαπην, 1 John iv. 16.

[106] For the aor. conj. in this place as distinguished from the pres. conj. cf. John v. 20, 23, vi. 28, 29, 30. Professor Westcott's refined scholarship corrects the error of many commentators, "that the Apostle is simply warning us not to draw encouragement for license from the doctrine of forgiveness." The tense is decisive against this, the thought is of the single _act_ not of the _state_.

[107] εαν τις ἁμαρτη, 1 John ii. 1.

[108] _In Epist. Johann._, Tract. I.

[109] 1 John ii. 12, is, of course, an important exception.

[110] 1 John iii. 19, 20.

[111] See Prof. Westcott's valuable note on 1 John v. 15. The very things literally asked for would be τα αιτηθεντα, not τα αιτηματα.

[112] 2 John 11.

[113] 3 John 10.

[114] _Mart. Ignat._, i. _S. Hieron, de Script. Eccles._, xvii.

[115] ὁ λεγων, 1 John ii. 4, 6, 9.

[116] _Ignat. Epist. ad Ephes._, xv., cf. 1 John ii. 14, iv. 9, 17, iii. 2.

[117] _S. Ignat. Epist. ad Philad._, iv.; cf. _Epist. ad Smyrn._, vii.; _Epist. ad Ephes._, xx.

[118] The most elaborate passage in the Ignatian remains is probably this. "Your Presbytery is fitted together harmoniously with the Bishop as chords with the cithara. Hereby in your symphonious love Jesus Christ is sung in concord. Taking your part man by man become one choir, that being harmoniously accordant in your like-mindedness, having received in unity the chromatic music of God (χρωμα Θεου λαβοντες), ye may sing with one voice through Jesus Christ unto the Father."--_Epist. ad Ephes._, iv. The same image is differently applied, _Epist. ad Philad._, i.

[119] The story is given by Socrates. (_H. E._, vi. 8.)

[120] 1 John iv. 7, 12.

[121] 1 John ii. 6, 9, i. 7-10, ii. 1, 2.

[122] 1 John i. 7, ii. 2, iv. 3, 6; 2 John 7-11; 3 John 9, 10.

[123] 1 John iii. 19, v. 14, 15, iv. 2, 3, v. 4, 5, 18.

[124] These sentences do not go so far as the mischievous and antiscriptural legend of later ascetic heretics, who marred the beauty and the purpose of the miracle at Cana, by asserting that John was the bridegroom, and that our Lord took him away from his bride. _Acta Johannis_, XXI. _Act. Apost. Apoc._, Tisch., 275).

[125] This legend no doubt arose from the promise--"if they drink any deadly thing it shall not hurt them" (Mark xvi. 18).

"Virus fidens sorbuit." Adam of St. Victor, _Seq._ XXXIII.

[126]

"Aurum hic de frondibus,
Gemmas de silicibus,
Fractis de fragminibus,
Fecit firmas."--_Ibid._

There is something interesting in the persistency of legends about St. John's power over gems, when connected with the passage, flashing all over with the light of precious stones, whose exquisite disposition is the wonder of lapidaries. Apoc. xxi, 18, 22.

[127] See note B at the end of the Discourse.

[128] 1 John v. 18.

[129] Ibid. v. 19.

[130] Ibid. v. 20.

[131] Said by Luther of Psalm xxii. 1.