THE REVELATION OF ST. JOHN THE DIVINE
[Sidenote: The Author.]
Like the First Epistle of St. John, the Revelation has particularly
strong external evidence in its favour. About A.D. 150 Justin Martyr
speaks of it as the work of "John, one of the apostles of Christ," in
his dialogue held with Trypho, a Jew, at Ephesus, where St. John had
lived. Still earlier, Papias looked upon the book as "inspired," and
"bore testimony to its genuineness." Irenaeus, the pupil of Polycarp,
the disciple of St. John, quotes it as written by "John, the disciple
of the Lord." About A.D. 170 Melito of Sardis, one of the places to
which part of the book was specially addressed, wrote a commentary upon
it. It was accepted by the Churches of Vienne and Lyons in Gaul in
A.D. 177, for they wrote of it as "Scripture" in their letter to the
Christians of Asia Minor. Near the same date the _Muratorian Fragment_
mentions it twice. It will be observed that this evidence is not only
good, but it is also mostly drawn from sources which were most closely
connected with St. John. The evidence of the Churches of Vienne and
Lyons would be important, even if it stood alone. For these
Greek-speaking Churches were allied with the Church of Ephesus, and
were not likely to be mistaken about this question. And the evidence
of Irenaeus and Melito is still more weighty.
Strange to say, the belief in the authenticity of the Revelation began
to waver as time went on. We need pay little heed to the sect known as
the Alogi, who attributed both St. John's {271} Gospel and the
Revelation to Cerinthus, because they disliked the doctrine of the
Logos contained in these two books. They were too ignorant to have
been influenced by any real critical knowledge. But it is an important
fact that about A.D. 248 Dionysius of Alexandria stated that it was
probably written by John the Presbyter, and that the great Eusebius
seems at one time to have been inclined to accept the opinion of
Dionysius.[1] So far as we can discover, Dionysius founded his opinion
solely on the difference of style which can be observed as separating
the Revelation from the Gospel. He does not seem to have been in
possession of any facts which gave historical support to his theory.
Nevertheless, we can legitimately think that there was another reason
which induced orthodox Christians to regard the Revelation with less
confidence. The Montanist sect, which arose in the latter half of the
2nd century and became powerful in Asia Minor and North Africa, taught
an extravagant doctrine about the millennium when Christ would return
to reign on earth. This doctrine was partly founded on Rev. xx., and
was supported by pretended prophecies. It caused orthodox Christians
to be more suspicious about the statements of Christian prophets, and
probably made them less anxious to translate and circulate the
Revelation. This hesitation was soon overruled, and Eusebius, in spite
of his own slight doubts, reckons it as received among the undisputed
books of the Canon. This was c. A.D. 320.
In modern times the controversy about the authorship has been revived.
About one hundred years ago a school of critics took up the argument of
Dionysius. They urged that the Gospel and the Revelation must have
been written by two different authors, the Revelation being much more
Hebrew in style than the Gospel. The argument was elaborated by F. C.
Baur and the Tübingen School. As they were determined to deny the
genuineness of the Gospel which so clearly teaches {272} that Jesus is
God, they tried to discredit the Gospel by insisting upon the
authenticity of the Revelation. The successors of these critics soon
found themselves on the horns of a dilemma. A closer examination of
the Revelation made it clearer that on many important points the
theology of the Revelation is the same as that of the Gospel. If they
admit that St. John wrote both the books or one of them, they will be
forced to admit that the apostle taught definite orthodox Christian
theology.[2] If, on the other hand, they affirm that both the books
were written by John the Presbyter, they will shatter the old argument
that diversity of style proves diversity of authorship. It will
therefore surprise no one to learn that they are now engaged in
continuous disputes with regard to the identity of the author, and the
materials, Jewish or otherwise, which he is supposed to have used in
compiling his book. At the present time the writers who hold the
Revelation to have been written by various authors, are divided into no
less than four camps, while the rationalists who hold that it was
written by one author cannot agree who that author was. It is
extremely significant that, in spite of his conviction that the book
was not all written at the same date, the critic who is now by far the
ablest opponent of orthodox Christianity, holds that the Revelation was
(i.) published in the time of Domitian, as the tradition of the Church
affirms; (ii.) published by the author of the fourth Gospel, though not
by the real St. John.[3]
It must be admitted that the style of the book is more Hebrew and less
Greek than that of the Gospel. But some arguments may be reasonably
alleged against the theory that {273} this proves the Revelation to be
by a different author. The difference in the scope and origin of the
two books account in a large measure for the differences of vocabulary
and style. No book in the New Testament is so steeped as the
Revelation in the imagery of the Old Testament; Daniel, Isaiah,
Ezekiel, and Zechariah are constantly used. The thoroughness with
which their spirit has been assimilated, and their ideas combined by
the writer, would create a Hebrew tendency in his language. Whether
St. John made use of the material furnished by non-canonical
apocalypses is uncertain. If he did, their style would also influence
him in the same way. We must also beware of exaggerating the contrast
in style which does exist between the Gospel and the Revelation. The
Gospel is not always in correct Greek, and never shows a thorough
mastery of that language. But the Revelation is certainly in much
rougher Greek. The writer uses the nominative case for the accusative
(vii. 9; xiv. 6); similar instances are in iii. 12; xiv. 12. This
rugged usage is introduced with magnificent, and perhaps intentional,
effect in i. 4, where the author emphasizes the eternity of God by
using an entirely ungrammatical construction.[4] Apart from the
question of grammar, the language of the Apocalypse shows a remarkable
affinity with St. John's Gospel. We may observe the use of such words
as "witness," "true," "tabernacle," "have part," "keep the word," and
"overcome."
The theology of the two books is in close agreement. This can easily
be shown in the case of the doctrine of Christ's Person. He is called
the "Lamb" [5] in the Gospel (i. 29, 36) and in the Revelation (v. 6,
8, 12, etc.). He is called the "Word" in the Gospel (i. 1, etc.) and
in the Revelation (xix. 13). He is taught to be eternal and divine.
He is "the Alpha and {274} the Omega, the first and the last" (xxii.
13; cf. Isa. xliv. 6). He shares the throne of God (xxii. 1, 3); He
determines who shall be released from the realm of death (i. 18); He
joins in the judgment (vi. 16); He is worshipped by the elders and the
angels (v. 8, 11). He is the Bridegroom of the Church (xix. 7; xxi. 2,
cf. John iii. 29). The attitude towards Judaism is the same as that in
the Gospel. The Jews who oppose Jesus are strongly denounced (iii. 9),
and though the Church is a new _Jerusalem_, it is composed of people
gathered out of every nation (vii. 9). The necessity of good works is
strenuously upheld (ii. 5, 19); but they are not works of rabbinical
righteousness, but works of Jesus (ii. 26), and the "righteous acts of
the saints" (xix. 8) are based on "the faith of Jesus" (xiv. 12).
Salvation is the free gift of Christ (xxi. 6; xxii. 17). The saints
who overcome, conquer not by relying upon their own righteousness, but
"because of the blood of the Lamb" (xii. 11).
In the Revelation (ii. 17) Jesus promises to believers "the hidden
manna;" in the Gospel, referring also to the manna, He promises "the
true bread from heaven" (John vi. 32). In the Revelation (xxii. 17)
Jesus says, "Let him that is athirst come, and whosoever will, let him
take of the water of life freely;" in the Gospel He says, "If any man
thirst, let him come unto Me and drink" (John vii. 37). If, then, the
Revelation is full of Hebrew expressions, it is essentially and
profoundly Christian, and linked with the other Johannine books by the
closest kinship. The theology and the style of the Revelation are the
same throughout.[6] We can therefore reject without hesitation the
recent hypothesis that it is one large Jewish work with numerous
Christian interpolations. The difficulty of supposing that the book
was ever a purely Jewish Apocalypse {275} can quickly be realized by
any one who undertakes to strike out all the Christian allusions in the
book.
The author states that he is John, in the strongest fashion both in the
beginning and end (i. 4, 9; xxii. 8), and his attitude towards the
seven Churches is inexplicable unless the writer held a position of the
highest ecclesiastical importance.
[Sidenote: For whom written.]
Plainly for the whole Church, as represented by "the seven Churches
which are in Asia" (i. 4).
[Sidenote: Date.]
From i. 9 we learn that the revelation was made to John when he "was in
the isle that is called Patmos" (in the Aegean Sea) "for the word of
God and the testimony of Jesus." Irenaeus expressly says that the date
of this banishment was at the end of the reign of Domitian (Emperor
81-96 A.D.), and therefore he says it was almost within his own
generation. On the other hand, some modern writers have assigned part
or the whole of the book to the time of Nero (54-68), or a little
later. But though some parts of it seem earlier than Domitian, the
final form of the book is unquestionably late. A late date is
indicated by the corruptions existing in some of the Churches
addressed, by the expression "the Lord's day" (i. 10) instead of the
older expression "first day of the week," by the strong opposition to
Judaism which is called the "synagogue of Satan" (ii. 9; iii. 9), and
above all by the attitude of the writer towards Rome. The imperial
rule is no longer regarded with the tolerance which we find in Acts and
in St. Paul's Epistles. It is no longer the "restraining" and
protecting power. It is denounced as cruel and aggressive, and not
only is the worship offered to the Roman emperor mentioned as
widespread, but also the worship offered to Rome. The city is called
the Great Harlot, because in prophetical language idolatry is described
as an act of fornication, being a violation of the pure love which
should be felt by man towards his Creator. The worship of Rome does
not seem to have become common in {276} Asia until late in the 1st
century, and it is not even mentioned once in Acts.
The destruction of Jerusalem is definitely mentioned in xi. 2, where
the earthly Jerusalem is symbolized as the "court which is without the
temple," the temple which the prophet measures being the heavenly
temple only (xi. 19). This chapter seems to imply that Jerusalem is
already destroyed, and is founded on Ezek. xl., when the prophet
measures the ideal city, not the city which had been destroyed
previously. We are therefore pointed to a date later than A.D. 70.
The same seems to be suggested by xiii. 1 and xvii. 10. For the beast
in xiii. 1 is the pagan Roman State as typified by Nero, and so is the
number 666 in xiii. 18; for if the words Nero Caesar are written in
Hebrew letters, and the numerical values of the letters are added
together, the result is 666. In xvii. 8 Nero is described as dead, and
in xvii. 10 Vespasian is the sixth emperor, Titus the seventh, and the
eighth, in xvii. 11, is Domitian, who plays the Satanic part of Nero.
The sixth emperor is described as still living, and we therefore seem
compelled to assign part of this passage to Vespasian's reign.
Nevertheless, there is abundant internal evidence for thinking that the
book was not completed until the time of Domitian. It is worth noting
that Domitian exacted a more extravagant worship of his own person than
any previous emperor, and that his policy therefore made the
publication of the book doubly appropriate.
[Sidenote: Character and Contents.]
There were a number of Jewish books called by the name of Revelation or
Apocalypse (_i.e._ revelation or unveiling). In the Old Testament an
Apocalypse is to be found in the second part of Daniel, and there is a
fine short Apocalypse in Isa. xxiv.-xxvii., where we find striking
passages relating to the resurrection and eternal life. The _Book of
Enoch_ and the _Apocalypse of Baruch_ are later examples of this class
of literature. These books were generally written with the special
purpose of giving encouragement to the {277} servants of God in times
of distress and persecution. The Revelation of St. John was written
under similar circumstances, but is by far the most sublime of these
writings. The interpretation of the Revelation appears to have always
been a standing difficulty, in spite of the fact that there has been no
age of the Christian Church which has not been able to draw consolation
and vigour from its beautiful pages, all illuminated as they are with
glowing pictures. The question as to whether different portions of the
book were written at different dates, and afterwards edited in one
volume by the writer, does not necessarily interfere with the
interpretation. For the book is one work, the materials have been
fitted into one structure.
The connection between the different parts is organic and internal.
Not only is the doctrinal standpoint the same throughout, but the whole
book has an immense number of connecting thoughts and words. The
letters to the seven Churches contain statements which are taken up in
the visions which follow. Among such we may compare ii. 7 with xxii.
2; ii. 11 with xx. 6; ii. 26 with xii. 5, ii. 28 with xxii. 16; iii. 5
with xix. 8; iii. 12 with xxi. 2. The description of the glorified
Redeemer in i. 10-18 is reflected in numerous passages, and the strong
assertion of the author's personality in i. 9 is again presented in
xxii. 8. And the meaning of the book rapidly becomes clearer to the
reader if he sees (a) that the notices of contemporary history in each
of the seven parts of the book are arranged chronologically in
reference to what is contained in that part; (b) that these seven parts
are not related to one another in the order of temporal succession:
each part is complete in itself, and is a full presentation of one
aspect of the whole subject. This is exactly what we find in Isaiah,
Amos, and Zechariah.
This leads us to another fact. Some writers have held that the
Revelation is to be interpreted simply on _historical_ lines, as though
it contained a list of events occurring through the whole of history
since the time of St. John. Other writers {278} have held that little
or no historical meaning can be found in the book, and that it is to be
interpreted on _ideal_ lines, as teaching certain principles of
religion. The truth seems to be that these two methods of
interpretation are both partly true. Certain historical facts, such as
the Ascension of our Lord, the destruction of Jerusalem, the
persecution of the Church, the struggle between the Church and the
Roman empire, are taken as a basis. Certain great principles of God's
dealings with the world, and of the continued conflict between good and
evil, are then illustrated in connection with these facts, and the
whole is knit together by the fixed expectation that Christ will come
again to vanquish the wicked and rescue the good. While each division
of the book thus possesses a real meaning, it seems hardly possible to
attach a significance to each detail in the imagery which is employed.
Many items and even numbers appear to be introduced in order to make
the scenes clear to the mind's eye rather than impart a knowledge of
independent events. In after-ages Dante, like St. John, showed this
care for minute imagery in the midst of verses of mystic vision. The
book is the highest example of Christian imagination led and inspired
by the Holy Spirit, and although at is written in prose it is of the
nature of a poem.
The book contains seven revelations, which are preceded by a prologue
concerning the divine Son of Man and the seven Churches of Asia. Of
these seven revelations, the fourth is central both in place and
meaning. It represents the kingdom of the world becoming the kingdom
of Christ as the result of the coming of the Messiah, born of that
glorious mother, the woman whose seed wars against the serpent (Gen.
iii. 15), and the maiden who bears Immanuel (Isa. vii. 14), and who
also represents the Church banished to the wilderness.
On each side are three revelations, which correspond with one another
like the petals of a mystical rose. The _third_, which deals with the
divine judgment upon Jerusalem, corresponds with the _fifth_, which
contains God's judgment upon {279} Rome. Here we see the triumph of
God over corrupt religion and corrupt imperialism. The _second_, which
describes the powers of divine judgment kept in check, and the seal of
God imprinted on the saints of the new Israel, corresponds with the
_sixth_, which describes the war of the Word of God with the Beast, and
events which end with the universal judgment. The _first_, which
describes the Lamb that was slain and the book of destiny which He
alone could open, corresponds with the _seventh_, which describes the
Bride of the Lamb, the New Jerusalem in heaven. Thus the final glory
of the Church corresponds with the glory which the ascended Jesus
already receives in heaven.
The whole closes with a short epilogue.
It will be observed that the book contains seven choric songs. The
first revelation contains two such songs, one after each division. The
second, third, and fifth revelation, each close with a song. The
fourth and central revelation contains two songs; one is sung by the
bodyguard of the Lamb before they go to war, the other is sung after
the victory is gained. The seventh and last chorus celebrates the fall
of Babylon (Rome), and ushers in the marriage of the Lamb. It comes at
the end of the fifth revelation. Its form is double, and it sums up
the remaining action of the book. Two more facts must be mentioned in
this connection. The first is that the words of the song of the
bodyguard of the Lamb (xiv. 3) are not told; it can only be learned by
the redeemed. It begins with the voice of Christ, the voice "of many
waters," and it is taken up by the "thunder" of the cherubim and the
harps of the elders. The second is that there is no song between the
sixth and seventh revelation. It is simply the voice out of the throne
itself, the voice of the cherubim who uphold the throne of God (see iv.
6), which proclaims that the tabernacle of God is now with men, and
that He shall wipe away every tear (xxi. 4). The exquisite art of this
arrangement of the songs is manifest.
{280}
ANALYSIS
Title and description (i. 1-3).
Prologue (i. 4-iii. 22).
The vision of the Son of Man (i. 4-20).
The message to each of the seven Churches of Asia (ii., iii.).
A general idea of conflict is present in this introduction. The
Churches of Asia have special temptations against which they must
fight, _e.g._ coldness at Ephesus, false prophecy at Thyatira, emperor
worship at Pergamum.
I. Revelation of the Book of Destiny: iv.-v.--The throne of God is
manifested, surrounded by the elders and by the four living creatures
who represent the created universe, _chorus of creation_ (iv.). The
sealed book which none can open but the Lamb, _chorus of redemption_
(v.).
II. Revelation of the Seals: vi.-viii. 1.--The first four seals of the
book are opened. Christ appears riding on a white horse, and is
followed by four symbolic powers of evil: (a) Apollyon, who rides on a
red horse; (b) the Steward, who rides on a black horse, and dispenses
corn at a dear price, representing a perverted ministry of the Word,
which nevertheless cannot hurt the unction given to the Christian nor
the wine of Christ's Passion; (c) Death on a pale horse; and (d) his
companion Hell. When the fifth scene is opened, the martyrs who are
under the altar which is before the throne cry in expectancy. With the
sixth seal there is a warning of prophetic horrors. The day of God's
wrath all but comes. But judgment is restrained for a season (vi.).
Chastisement is suspended until 144,000 of Israelites are sealed, then
a multitude of all nations, _chorus of salvation_ (vii.). The seventh
seal, which discloses a war against God, can now be opened; silence
(viii. 1).
{281}
III. Revelation of the Trumpets: viii. 2-xi. 18.--Seven angels receive
trumpets, incense offered. With the sounding of each of the first four
trumpets a chastisement is sent from above to rouse repentance (viii.).
With the fifth, chastisement ascends from the pit; with the sixth,
angels and terrific horsemen come from the Euphrates; but men repent
not (ix.). Before the seventh trumpet sounds, an angel tells the seer
that when it has sounded the mystery of God as declared to the prophets
will be finished (x.). Two prophets resembling Elijah and Moses appear
as the symbols of Christian prophecy; they are slain in Jerusalem where
our Lord was crucified, they ascend like Christ amid the wreck of a
tenth of the city. The city confesses God. Then the seventh trumpet
proclaims the subject of the next revelation: the kingdoms of the world
becoming the kingdoms of Christ, _chorus of God reigning_ (xi. 1-18).
IV. Revelation of the Lamb's Redemption: xi. 19-xv. 4.--The ark itself
is revealed to show that the coming revelation manifests what is most
sacred and most profound. The conflict between Christ and evil is
shown first as the conflict of the Child of the Woman against the
dragon, then as the conflict of Michael and his angels against the
dragon, then as the conflict of the dragon against the woman's seed
(xii.). Next come the allies of the dragon, the beast out of the sea,
which is imperial pagan Rome; and the beast out of the earth, which is
the priesthood of Asia appointed to promote the worship of the emperor
(xiii.). Then there is seen on Mount Zion the Lamb with His bodyguard
of 144,000, singing _the incommunicable chorus_. An angel proclaims
the eternal gospel; another tells that Babylon, _i.e._ pagan Rome, has
fallen; another proclaims the eternal punishment of those who worship
the beast. Then a voice from heaven announces the blessedness of the
dead in Christ. The Son of Man is seen with a sickle; then comes the
harvest of the good, and the vintage of those who {282} are to suffer
in the winepress of God's wrath (xiv.). Seven angels appear, and the
victors over the beast sing _the chorus Of Moses and the Lamb_ (xv.
1-4).
V. Revelation of the Bowls: xv. 5-xix. 10.--The heavenly temple opens,
and the seven angels come to pour out the seven last punishments from
the golden bowls (xv. 6-8). There is a plague, and the turning of the
sea, and then of the rivers, into blood, then the sun's heat is
intensified, then darkness is poured over Rome. Then, in conformity
with Revelation III., we are shown the Euphrates. It is dried up that
the kings of the East, probably conceived of as Parthians, may march to
destroy Babylon. Other kings come to aid the beast. They muster at
Har-Magedon. The seventh bowl is poured on the air. Babylon breaks
into three parts. Storms (xvi.). Then an angel shows John Babylon
riding triumphantly upon a beast as the mother of harlots, drunken with
the blood of the martyrs, and he explains how she shall be destroyed by
her subject kings (xvii.). There follows a solemn dirge on Babylon
(xviii.). Then comes a _triumphant chorus_ for the judgment of the
city (xix. 1-8). John is forbidden to worship his angel-guide (xix.
10).
VI. Revelation of the Word of God and the universal Judgment: xix.
11-xx. 15.--It is now shown that judgment is the work of the Word of
God Himself. As in Revelation II., He appears upon a white horse.
Brief sections display the complete overthrow of the great enemies of
Christ, the beast, the false prophet, and the dragon. Then comes the
millennium, when the martyrs of Jesus reign with Christ while Satan is
bound. Satan is then loosed, and with Gog and Magog, who are leaders
of nations hostile to God's people, he is finally vanquished. The
final judgment takes place, and Death and Hell are cast into fire.
{283}
VII. Revelation of the New Jerusalem: xxi. i-xxii. 5.--From a
mountain-top is seen the Church, the holy city, New Jerusalem, the
Bride prepared for Jesus. Its luminary and structure are described.
It rises on a vast rock of jewels. The throne of God is no longer
remote from man, but in the midst of the city. From the throne pours
the river of life through the very heart of the city. The river is
shaded on both sides by the "tree" or wood of life, with its perpetual
variety of fruit. This is in contrast with the one tree and its
forbidden fruit which was the means of the Fall.
_Epilogue_ (xxii. 6-21).
The attestation of the angel, the watchword of Jesus, John again
forbidden to worship the angel. The book to remain unclosed. The
watchword repeated. The attestation of Jesus to Himself and the angel,
to His Bride, to the book, to His advent.
The response of John to the Lord Jesus.
Salutation.
[1] _H. E._ iii. 25, 39; vii. 25.
[2] The determination to deny that St. John could have believed in the
Divinity of Christ made Zeller maintain that in the Revelation Christ
is called the _Word of God_ as a mere honorary title. Davidson
interpreted it as meaning "the highest creature." Renan tried to
extricate himself from the difficulty by saying that St. John did not
write the Revelation, but, "having approved of it, saw it circulate
under his name without displeasure" (_L'Antichrist_, p. xli.).
[3] Harnack, _Chronologie_, vol. i. pp. 245, 246, 679.
[4] Many of the supposed wrong constructions in the Revelation are
capable of justification (Dr. Benson, _The Apocalypse_, p. 131 ff.).
[5] It is true that a different Greek word for Lamb is used in the
Revelation from that in the Gospel, but the variation can be accounted
for by the author's desire to use a word similar in form to the word
used for the Beast, who is contrasted with the Lamb.
[6] The attempt to divide a supposed Judaizing element in the book from
a more Catholic element has led to the assertion that vii. 1-8 is
inconsistent with vii. 9-17. There is no more incongruity between
these two passages than in the statement of St. Paul in Rom. i. 16,
that the gospel is a power unto salvation "to the Jew _first_, and also
to the Greek."
{284}
APPENDIX A
RATIONALIST CRITICISM ON ST. JOHN'S WRITINGS
The following table will illustrate the points of agreement arrived at
by the more prominent Rationalist critics of the last sixty years:--
THE GOSPEL. 1 JOHN. 2 AND 3 JOHN. REVELATION.
F. C. Baur, By a forger, By a By a By St.
1847. 170 A.D. second third John.
forger. forger.
Th. Keim, By the same forger, ---- Not by
1867. 100-117 A.D. St. John.
A. Hilgen- By a forger, All by a second forger, By St. John.
feld, 1875. 120-140 A.D. 130 A.D.
E. Renan, By the Presbyter John and others, who Not by St.
1879. pretended that they were by St. John, John, but
120 A.D. circulated
by him.
C. Weizsäc- By a disciple Not by St. John nor by the Not by
ker, 1886. of St. John. author of the Gospel. St. John.
A. Harnack, The Gospel and Epistles all probably by By the
1897. the Presbyter John, who did not pretend Presbyter
that they were by St. John, John,
80-110 A.D. 96 A.D.
A. C. Uncertain. By the Uncertain. Possibly
McGiffert, author by the
1897. of the Presbyter
Gospel. John.
B. W. By an All by another unknown By St.
Bacon, unknown writer, A.D. 95-100 A.D. John.
1900. writer,
100-110 A.D.
P. W. Not by St. By a By a third Possibly
Schmiedel, John, nor second forger. by the
1901. by the forger. Presbyter
Presbyter. John.
{285}
APPENDIX B
PAPIAS AND JOHN THE PRESBYTER
Papias, a Phrygian by birth, and Bishop of Hierapolis in Phrygia, wrote
in the first half of the 2nd century a book called _Expositions of
Oracles of the Lord_. Among the "Elders" whom Irenaeus quotes, Papias
and Polycarp alone are called "ancient" (_archaios_--_Adv. Haer._ v.
33). This helps us to fix the date of Papias. For Polycarp died
either in A.D. 155 or 156. He had been a Christian for eighty-six
years, and was therefore born in A.D. 70 at the very latest. Papias
was therefore probably born about A.D. 70. We know from Irenaeus that
Polycarp was a disciple of St. John, and several ancient writers,
including Irenaeus, expressly assert that Papias also was a hearer of
St. John. Eusebius (_H. E._ iii. 39) says that "in his preface" Papias
does not declare that he was an "eye-witness of the holy _apostles_."
But Eusebius in his Chronicle (_Syncell._ 655, 14) plainly says that
Papias, like Polycarp, was a "hearer" of John the Divine and Apostle.
The preface of Papias, which Eusebius transcribes, mentions John the
Presbyter. The following is a literal translation of it:--
"But for your advantage I will not hesitate to put side by side with my
interpretations everything that in time past I learnt well from the
Elders, and remembered well, guaranteeing its truth. For, unlike the
many, I did not take pleasure in those who say much, but in those who
teach the truth; nor in those who relate alien commandments, but in
those who relate such as were given from the Lord to the Faith, and are
derived from 'the Truth' itself. And again, on any occasion when a
person came who had been a follower of the Elders, I would inquire
about the discourses of the Elders--what Andrew or what Peter said, or
what Philip or what Thomas or James, or what John or Matthew or any
other of the disciples of the Lord, and the things which Aristion and
John the Presbyter (Elder), the disciples of the Lord, say. For I did
{286} not suppose that the contents of books would profit me so much as
the utterances of a living and abiding voice."
The exact meaning of this passage is disputed, but much of it is
perfectly clear. It is plain that Papias is referring to his action at
a time long past (_pote_), probably about A.D. 100. It is also plain
that he had no direct access at that date to the apostles about whose
sayings he inquired. They were already dead, their speech was a thing
of the past (_eipen_). On the other hand, Aristion and John the
Presbyter were then living, their speech was a thing of the present
(_legousin_). They survived at the time of his inquiries, and we
cannot accept the hypothesis that Papias only meant that he inquired
what Aristion and John the Presbyter said in their books. He recorded
what they said to his friends, and he quoted them both so freely that
Eusebius believed that Papias also wrote down words which Aristion and
John the Presbyter said in his own hearing. But whether he heard them
or only heard about them, it is evident that he had reached manhood
before they were dead. It is also certain that he calls them
"disciples of the Lord." He must mean by this that they had been
personally in contact with Christ, like the apostles whom he has just
mentioned. We therefore can only draw the conclusion that Papias
believed that these two men had known the Lord in their boyhood, and
the fact that he mentions only two such men favours this interpretation.
With regard to the other Elders, the question at once arises, Did
Papias include among those Elders the apostles whom he mentions? If he
did _not_ include them, he means that he inquired of travellers what
they had heard from Elders who had known the apostles. This seems
incredible; the information gained would be far inferior to that
contained in books, whereas Papias speaks of it as superior. Moreover,
it would imply that the knowledge possessed by Papias about those who
had known the Lord was less direct than that possessed by Irenaeus!
For Irenaeus (1) knew Polycarp (2) and others, who knew St. John and
others who had seen the Lord. Whereas, according to this theory,
Papias (1) was instructed by travellers (2), who had heard the Elders
(3) speak about the apostles. If Papias had no better knowledge than
this, Irenaeus would not have referred to Papias with such marked
deference. We conclude, therefore, that Papias used the word "Elders"
to denote Christians who had actually seen the Lord, including the
apostles whom he mentions. This interpretation is {287} supported by
the fact that in the New Testament both St. Peter and St. John give
themselves this very title.
If the above views are correct, they have an important bearing on the
authenticity of St. John's Gospel. The lifetime of Papias, like that
of Polycarp, covers the whole period of dates to which modern
Rationalists now assign that Gospel. If it was not written by the
apostle, it is hard indeed to suppose that Papias did not know the
truth, and record it. And it is equally hard to believe that his
statements about it would not have been copied by such men as Irenaeus,
Dionysius of Alexandria, and Eusebius.
{288}
APPENDIX C
THE MURATORIAN FRAGMENT
The _Muratorian Fragment_ is part of a Latin list of the books of the
New Testament, named after Muratori, the librarian at Milan, who
published it in A.D. 1740. The Canon of which the Fragment is a part
was probably written about A.D. 180. It begins in the midst of a
sentence relating to St. Mark--
[Sidenote: The Gospels.]
". . . at some things, however, he was present, and has thus recorded
them."
"The third book of the Gospel according to Luke, Luke compiled in his
own name from report, the physician whom Paul took with him after the
ascension of Christ, for a companion as devoted to the law: however he
did not himself see the Lord in the flesh, and hence begins his account
with the birth of John as he was able to trace (matters) up."
[Sidenote: The Epistles of St. John.]
"Of the fourth of the Gospels (the author is) John, one of the
disciples. At the instance of his fellow-disciples and bishops he
said, 'Fast with me to-day for three days, and whatever shall be
revealed to each, let us relate it to one another.' The same night it
was revealed to Andrew, one of the apostles, that John should write all
in his own name, the rest revising. . . . And therefore, although
varying ideas may be taught in the several books of the Evangelists,
there is no difference in that which pertains to the faith of
believers, since by one Sovereign Spirit in all are declared all things
that relate to the nativity (of the Lord), His passion, resurrection,
intercourse with His disciples, and concerning His double advent, the
first in humble guise, which has taken place, the second splendid with
royal power, which is yet to be. . . . What wonder, then, if John in
his Epistles also, speaking of his own authorship, so boldly advances
each {289} detail, saying, 'What we have seen with our eyes, and have
heard with our ears, and our hands have handled, these things we have
written unto you.' For thus he professes himself not only an
eye-witness, but a hearer, yea, and a writer as well, of all the
wonders done by the Lord in their order."
[Sidenote: Acts.]
"But the Acts of all the Apostles are written in a single book, Luke
relates them excellently to Theophilus, confining himself to such as
fell under his own notice, as he plainly shows by the omission of all
reference either to the martyrdom of Peter or the journey of Paul from
Rome to Spain. . . ."
[Sidenote: The Epistles of St. Paul.]
"But the letters of Paul themselves make known to those who would know
both what they are, and from what place, or what occasion they were
sent. At considerable length he wrote to the Corinthians first,
forbidding schismatic divisions, then to the Galatians (forbidding)
circumcision, and to the Romans (expounding) the general tenor of the
Scriptures, showing, however, that Christ is the essence of their
teaching; to these (Epistles) we must devote separate discussion; for
the blessed Apostle Paul himself, following the example of his
predecessor John, wrote by name to seven Churches only in this order:
First to the Corinthians, second to the Ephesians, third to the
Philippians, fourth to the Colossians, fifth to the Galatians, sixth to
the Thessalonians, seventh to the Romans. True, he wrote twice to the
Corinthians and Thessalonians for their correction, but he shows
thereby[1] the unity of the universal Church; for John also in the
Apocalypse, though he writes to seven Churches only, yet speaks to all.
He also writes one to Philemon, one to Titus, and two to Timothy, out
of personal regard and affection, but these too are hallowed in the
respect of the Catholic Church for the arrangement of ecclesiastical
discipline. Moreover, there is in circulation an Epistle to the
Laodiceans, another to the Alexandrians forged under the name of Paul,
looking towards the heresy of Marcion, and several others which cannot
be received into the Catholic Church; for gall should not be mixed with
honey. However, the Epistle of Jude, and two of John the above named,
are received among Catholics. Also the Book of Wisdom written by the
friends of Solomon in his honour."
{290}
[Sidenote: Apocalypses.]
"We receive, moreover, the Apocalypse of John and Peter only, though
some of our body will not have the latter read in the Church. The
_Shepherd_ indeed was written quite recently in our own times in the
city of Rome by Hermas, while his brother Pius occupied the seat of
Bishop of the Church of Rome; wherefore the private reading of it is
indeed commendable, but it can never be publicly read to the people in
the Church whether among the Prophets . . . or among the Apostles."
"We receive nothing whatever of the Arsinoite, or Valentinus, or of
Mitias (?) . . . who also were the compilers of the new Book of Psalms
(?) for Marcion, together with Basilides. . . ."
[1] As symbolized by the number seven.
{291}
APPENDIX D
SOME EARLY WITNESSES TO NEW TESTAMENT WRITINGS[1]
CLEMENT OF ROME. Bishop of Rome.
_Epistle to Corinthians_ . . . . . . . . . . . . . c. A.D. 95
BARNABAS. _Epistle of_, not by the Barnabas who
was St. Paul's companion . . . . . . . . . . . . . c. A.D. 98
DIDACHÉ. "The Teaching of the Twelve
Apostles," a manual of Church regulations . . . . c. A.D. 100
IGNATIUS. Bishop of Antioch and Martyr.
7 _Epistles_ . . . . . . . . . . . . . . . . . . . c. A.D. 110
POLYCARP. Bishop of Smyrna and Martyr.
_Epistle to Philippians_ . . . . . . . . . . . . . c. A.D. 110
PAPIAS. Bishop of Hierapolis. _Expositions of
the Oracles of the Lord_ (fragments are
preserved by Eusebius) . . . . . . . . . . . . . . c. A.D. 130
HERMAS. _The Shepherd_, an allegory . . . . . . . . c. A.D. 140
MARCION. Heretic from Pontus at Rome . . . . . . . c. A.D. 144
JUSTIN MARTYR. Apologist. _1 and 2 Apologies_
and _Dialogue with Trypho_ . . . . . . . . . . . . A.D. 152-157
EPISTLE TO DIOGNETUS. Anonymous defence
of Christianity . . . . . . . . . . . . . . . . . c. A.D. 160
TATIAN. Syrian Apologist, disciple of Justin
Martyr. _Diatessaron_, a harmony of the Gospels A.D. 160-170
THEOPHILUS. Apologist of Antioch. _Ad Autolycum_ c. A.D. 180
IRENAEUS. Bishop of Lyons. _Against Heresies_ c. A.D. 185
[1] In the case of most of these witnesses the date here given is that
of their chief literary activity.
{292}
CLEMENT OF ALEXANDRIA. Head of the Catechetical
School. _Paedagogus, Hypotyposes_, etc. . . . . c. A.D. 190
TERTULLIAN. Of Carthage. Apologist . . . . . . . . A.D. 200
HIPPOLYTUS. Presbyter at Rome. _Refutation of
All Heresies_ and numerous commentaries . . . . . c. A.D. 220
ORIGEN. Of Alexandria. Successor of Clement,
great philosopher and writer . . . . . . . . . . . c. A.D. 230
DIONYSIUS. Bishop of Alexandria . . . . . . . . . . A.D. 248
EUSEBIUS. Bishop of Caesarea. _Ecclesiastical
History_, etc. . . . . . . . . . . . . . . . . . . A.D. 320
APHRAATES. Syrian writer . . . . . . . . . . . . . A.D. 338
ATHANASIUS. Bishop of Alexandria . . . . . . . . . A.D. 328-373
EPIPHANIUS. Bishop of Salamis . . . . . . . . . . . A.D. 380
JEROME. Author of the revised or "Vulgate"
Latin version of the Bible . . . . . . . . . . . . A.D. 390
{293}
APPENDIX E
BOOKS RECOMMENDED
In this list are included the most useful books written in English or
translated into English. An * is placed before those commentaries
which contain the whole Greek text of the books indicated, or which
comment much on the Greek text.
1. CANON--
Charteris (Prof. A. H.), Canonicity, 18s.
Sanday (Dr. W.), Inspiration, 6s. 6d. (Longmans.)
Westcott (Bishop), History of the Canon, 10s. 6d. (Macmillan.)
2. TEXT--
The Greek Text of the Revised Version, various prices.
(Oxford University Press.)
Concordance to the Greek Testament, by Moulton (W. F.)
and Geden (A. S.), 26s. (T. and T. Clark.)
3. TEXTUAL CRITICISM--
Lake (Prof. K.), The Text of the New Testament, 1s. net.
Oxford Church Text Books. (Rivingtons.)
Nestle (E.), Textual Criticism of the Greek New Testament,
10s. 6d. (Williams and Norgate.)
4. INTRODUCTION--
Zahn (Prof. Th.), Introduction to the New Testament, 3 vols.,
English Translation, 36s. (T. and T. Clark.)
Salmon (Prof. G.), Historical Introduction to the Books of
the New Testament, 9s. (Murray.)
Godet (F.), Introduction to the New Testament. Part I.
The Epistles of St. Paul, 12s. 6d. (T. and T. Clark.)
5. THE GOSPELS AND THE SYNOPTIC PROBLEM--
Burkitt (Prof. F. C.), The Earliest Sources for the Life of
Jesus, 1s. net. (Constable.)
Sanday (Dr. W.), Studies in the Synoptic Problem, 12s. 6d.
(Oxford Clarendon Press.)
Wright (Dr. A.), *A Synopsis of the Gospels in Greek, 10s.
(Macmillan.)
Campbell (Dr. Colin), *The First Three Gospels in Greek,
5s. (Williams and Norgate.)
{294}
Hawkins (Sir J. C.), *Horae Synopticae, 7s. 6d.
(Oxford Clarendon Press.)
Rushbrooke (W. G.), *Synopticon, 35s. (Macmillan.)
Westcott (Bishop), Introduction to the Study of the Gospels,
10s. 6d. (Macmillan.)
Stanton (Dr. V. H.), The Gospels as Historical Documents,
Part I. 7s. 6d., Part II. 10s. (Cambridge University Press.)
6. COMMENTARIES--
_St. Matthew._--Godet (F.), The Collection of the Four
Gospels and the Gospel of St. Matthew, 6s. (T. and T. Clark.)
Allen (Ven. W. C.), *Commentary, 12s. (T. and T. Clark.)
Plummer (Dr. A.), *Exegetical Commentary on the
Gospel according to St. Matthew, 12s. (Elliot Stock.)
Carr (A.), "The Gospel according to St. Matthew, 4s. 6d.
(Cambridge Greek Testament for Schools and Colleges.)
_St. Mark._--Swete (Prof. H. B.), *Greek Text with Notes,
15s. (Macmillan.)
Maclear (G. F.), *The Gospel according to St. Mark,
4s. 6d. (Cambridge Greek Testament for Schools and
Colleges.)
_St. Luke._--Plummer (Dr. A.), *Commentary, 12s.
(T. and T. Clark.)
_St. John._--Godet (F.), Commentary, 3 vols., 31s. 6d.
(T. and T. Clark.)
Westcott (Bishop), Commentary, 10s. 6d. (Murray.)
Lightfoot (Bishop), Biblical Essays, 12s. (Macmillan.
Sanday (Dr. W.), The Criticism of the Fourth Gospel,
7s. 6d. (Longmans.)
_Acts._--Knowling (Dr. R. J.), in *Expositor's Greek Testament,
vol. ii., 28s. (Hodder and Stoughton.)
Rackham (R. B.), 12s. 6d. (Methuen.)
Ramsay (Prof. W. M.), The Church in the Roman
Empire, 12s. (Hodder and Stoughton.)
Ramsay (Prof. W. M.), St. Paul the Traveller and the
Roman Citizen, 10s. 6d. (Hodder and Stoughton.)
_Romans._--Sanday (Dr. W.) and Headlam (A. C.),
*Commentary, 12s. (T. and T. Clark.)
Liddon (Dr. H. P.), *Analysis, 14s. (Longmans.)
Gore (Bishop), Exposition, 2 vols., 3s. 6d. each. (Murray.)
{295}
_1 Corinthians._--Goudge (H. L.), in Westminster
Commentaries, 6s. (Methuen.)
Findlay (G. G.), in *Expositor's Greek Testament, vol. ii.
_2 Corinthians._--Meyer's *Critical Commentary on the New
Testament, 1 and 2 Cor., in 2 vols., 10s. 6d. each.
(T. and T. Clark.)
_Galatians._--Lightfoot (Bishop), *Text with Introduction,
12s. (Macmillan.)
Ramsay (Prof. W. M.), Historical Commentary, 12s.
(Hodder and Stoughton.)
_Ephesians._--Abbott (T. K.), *Commentary on Ephesians
and Colossians, 10s. 6d. (T. and T. Clark.)
Robinson (Dr. J. Armitage), *St. Paul's Epistle to the
Ephesians, 12s. (Macmillan.)
Westcott (Bishop), *St. Paul's Epistle to the Ephesians,
10s. 6d. (Macmillan.)
Gore (Bishop), Exposition, 3s. 6d. (Murray.)
_Philippians._--Lightfoot (Bishop), Text with Introduction,
12s. (Macmillan.)
_Colossians and Philemon._--Lightfoot (Bishop), *Text with
Introduction, 12s. (Macmillan.)
_1 and 2 Thessalonians._--Milligan (Dr. G.), *Commentary, 12s.
(Macmillan.)
Ellicott (Bishop), *Commentary, 7s. 6d. (Longmans.)
_1 and 2 Timothy, Titus._--Bernard (Dr. J. H.), *Cambridge
Greek Testament, 3s. 6d. (Cambridge University Press.)
_Hebrews._--Westcott (Bishop), *Greek Text with Notes.
14s. (Macmillan.)
Davidson (Prof. A. B.), Handbook, 2s. 6d.
(T. and T. Clark.)
_St. James._--Mayor (Dr. J. B.), *Greek Text with Notes., 12s.
(Macmillan.)
Carr (A.), *The General Epistle of St. James, 2s. 6d.
(Cambridge Greek Testament for Schools and Colleges.)
_1 and 2 St. Peter, St. Jude._--Bigg (Dr. C.), *Commentary,
10s. 6d. (T. and T. Clark.)
Mayor (Dr. J. B.), *The Epistle of St. Jude and the
Second Epistle of St. Peter, 14s. (Macmillan.)
_1, 2, 3 St. John._--Westcott (Bishop), *Greek Text with
Notes, 12s. 6d. (Macmillan.)
{296}
_Revelation._--Ramsay (Prof. W. M.), Letters to the Seven
Churches, 12s. (Hodder and Stoughton.)
Simcox (W. H.), *The Revelation of St. John the
Divine, 5s. (Cambridge Greek Testament for Schools
and Colleges.)
Milligan (Prof. W.), Lectures on the Apocalypse, 5s.
(Macmillan.)
Swete (Prof. H. B.), *The Apocalypse of St. John, 15s.
(Macmillan.)
{297}
INDEX
Acts, Book of, 102
Agapé, or Love-feast, 139, 269
Alexandria, St. Mark at, 50; philosophy of, 95
Alogi, rejected St. John's writings, 82
Antichrist, in 2 Thess., 131; in 1 John, 255
Antilegomena, or disputed books, 222, 271
Antioch, in Syria, collision between SS. Peter and Paul at, 121, 157
Antioch, Pisidian, 152
Apocalypse. _See_ Revelation
Apocalyptic teaching, in St. Matt., 38; in 2 Thess., 131;
general nature of, 276
Apollos, his partisans at Corinth, 135, 137; supposed author of
Hebrews, 211
Aramaic language, 1; original of St. Matt., 34
Aristion (author of St. Mark xvi. 9-20), 63, 285
"Babylon" in N. T., 242, 279
Balaamites, 266
Baptism, St. Paul's doctrine of, 164, 175, 205; for the dead, 140
Barnabas, St., author (?) of Hebrews, 211
Barnabas, so-called Epistle of, 14
Baur, F. C., his misrepresentation of the apostles, 111, 121;
what Epistles accepted by, 133; repudiation of Rom. xv., xvi.,
158; of Colossians, 171; of Ephesians, 182; of Philippians, 188
Beast in Revelation, 276, 281
Bousset, W., denies St. John's residence at Ephesus, 257
Brethren of our Lord, 224
Calvinistic doctrine of predestination, not Pauline, 166
Canon, formation of, 2, 220
Catholic Epp., 219; gradual insertion in Canon, 3, 221
Census in St. Luke, 79
Christology, or doctrine about Christ's Person, in St. Matt., 40;
in St. Mark, 54, 56; in St. Luke, 71; in St. John, human side of,
31, divine side of, 82, 95; in Acts, 109; of St. Paul, 123, 146,
174, 185, 192
Church, doctrine of, in St. Matt., 44; in St. Paul, 185
Clement, St., of Rome, quotes Synoptic narrative, 14; quotes
the Epistles, 133, 235
Clement of Alexandria, on date of St. Mark, 52; on 2 Peter, 248
Colossians, Ep. to, 170; heresy of, 173
Corinthians, Epp. to, 133, 143; first lost Ep. to, 135; second
lost Ep. to, 145; factions among, 137; doctrine of resurrection
in Epp., 140, 146
Date of N. T. books, p. x.; of Christ's nativity, 78
Date of Christ's death, 28; St. John supported by St. Luke as to,
30; and by St. Paul, 142
Davidson, S., on I John, 256; on Christology of Revelation, 272
"Diaspora," or Dispersion, 229, 241
Diatessaron of Tatian, 11
Dionysius of Alexandria on Revelation, 271
Diotrephes, 264
Disputed books, 222, 271
Docetic heresy, 197, 259, 262
Domitian, his treatment of Christians, 265, 276
Ebionites, their Gospel, 34; St. Luke not influenced by, 72
Enoch, Book of, 249, 268, 276
Epaphroditus or Epaphras, 171, 191
Ephesians, Ep. to, 180
Ephesus, St. John at, 81, 257
Epiphanius on Gospel of the Hebrews, 34
Eschatology, in St. Matt., 38; in St. Mark, 58; in St. Luke, 67;
in St. John, 97; in St. Paul, 121, 131, 146
Essenes, sect of, possible influence at Rome, 167; at Colossae, 173
Eucharist, in St. Luke, 70; in 1 Cor., 139
Eusebius, on Hebrews, 209; on Catholic Epp., 222; on 2 Peter, 248;
on Revelation, 271
Faith, St. Paul's doctrine of, 154, 164; in Hebrews, 211; in
St. James, 231; in St. Jude, 266
Feasts, Jewish, in St. John, 98
Felix, Antonius, procurator of Judaea, 115
Festus, Porcius, procurator of Judaea, 115
Florinus, letter of Irenaeus to, 87
Galatia, North or South (?), 151
Galatians, Ep. to, 150
Gallic, 134
Gieseler, J. K. L., on the Synoptic problem, 21
Gnosticism, supposed influence on Ep. to Philippians, 188; rebuked
in Pastoral Epp., 197; in 2 Peter and Jude, 251, 266
Godet, F., writings of, 293, 294
Gospels, the four, 9, St. Matt., 33; St. Mark, 49; St. Luke, 64;
St. John, 80
Harnack, A., on St. John, 93, Appendix A; on the apostles'
doctrine, 111; on Revelation, 272
Hebrews, Apocryphal Gospel of, 35
Hebrews, Ep. to, 208; its connection with Philo, 211
Hegesippus, on St. James, 225, 229; on St. Jude's grandsons, 265
Heresies in N. T. times, 120, 137, 153, 172, 197, 251, 258, 266
Herod the Great, 79
Herod Agrippa I., 114
Herod Agrippa II., 115, 190
Hilgenfeld, A., on St. John's writings, Appendix A
Idols, eating meat offered to, 139
Ignatius, St., relation to St. Matt., 14; to St. John, 14, 85;
heresy rebuked by, 197, 259
Irenaeus, St., on Canon of the Gospels, 11; on St. Luke, 64;
on St. John, 84, 87; on Catholic Epp., 222
James, St., Ep. of, 223
Jerome, St., author of the Vulgate, 5; on the Hebrew of St. Matt.,
34; on 2 John, 262
Jewish Christianity, 34, 120, 137, 153, 172
John the Presbyter, not the author of the fourth Gospel, 83;
Papias on, Appendix B
John, St., Gospel of, 15, 27, 80; relation to Synoptists, 27; does
not quote them, 32; Epistles of, 255; Revelation of, 270;
rationalist criticism of his writings, 83, Appendix A
John, St., the Baptist, his infancy and ministry, 76; interest
shown in, 115
Josephus, on St. James, 229; not quoted in 2 Peter, 246
Jude, St., Ep. of, 249, 265
Judgment, the, in St. Matt., 38; in St. John, 97, 258, 282
Jülicher, A., on St. John, 83
Justification, in St. Luke, 71; in St. Paul, 157, 163;
in St. James, 231
Justin Martyr, used our four Gospels, 12; ascribes Revelation
to St. John, 270
Keim, Th., on St. John's writings, Appendix A
Kingdom of God in St. Matt., 44
Laodiceans, Ep. to, identical with "Ephesians," 176, 182
Latinisms in St. Mark, 54
Law, teaching of Christ on, 44, of St. Paul on, 154, 163, of
Hebrews on, 216
Linus, ? Bishop of Rome, 205
_Logia_, meaning of the word, 13; early books of, 24, 34
Logos, doctrine of, in St. John, 95
Luke, St., Gospel of, 64; its dependence on St. Mark, 16;
Acts written by, 65, 102
Lycus valley, Churches of, 123, 171, 182
Magi and the star, 78
Marcion, Canon of, 13; Gospel of, 66; why he repudiated 1 and 2
Tim. and Titus, 196
Mark, St., Gospel of, 49; its dependence on St. Peter, 51, 54
Marriage and celibacy, St. Paul's teaching on, 138, 187
Matthew, St., Gospel of, 33; its dependence on St. Mark, 16,
36; some primitive features in, 22; numerical arrangement in, 25
Ministers of the Church, in Acts, 111; in Ephesians, 186; in
Pastoral Epistles, 198; in 3 John, 264
_Muratorian Fragment_, Appendix C
Nazarenes, Gospel of, 34
Nero, persecution by, 108, 124, in Revelation, 276
Nicopolis, 204
Onesimus of Colossae, 177
Onesiphorus of Ephesus, 206
Oral teaching, influence on St. Matt., 26; on St. John, 101
Oral tradition theory of Gospels, 21, 22
Origen, on Hebrews, 209; on Catholic Epp., 222; on 2 Peter, 248
Papias, on the "Oracles," 13; on the Logia of St. Matt., 24, 34;
on St. Mark, 51; on John the Presbyter, Appendix B
Parables, the different classes of, 74
Pastoral Epp., 195
Paul, St., Epp. and life of, 116; Epp. questioned, 117, 125, 133,
171, 181, 188, 195
Peter, St., source of St. Mark's Gospel, 51, 57; "Memoirs"
of, 50; Epistles of, 235, 246; "Apocalypse" of, 250, 290
Philemon, Ep. to, 177
Philippians, Ep. to, 188
Philo, his difference from St. John, 96; his similarity to
Hebrews, 211
Polycarp, St., connection with St. John, 11, 86, 87, 222
Polycrates on St. John, 81
Prayer in St. Luke, 74
Quirinius, P. Sulpicius, governor of Syria, 79
Ramsay, W. M., on authenticity of Acts, 105
Renan, E., on St. John's writings, 272, Appendix A
Revelation, Book of the, 270
Romans, Ep. to, 158
Rome, attitude of, towards the Church, 108, 131, 275; religion
at, 160; worship of, 275
Sabatier, A., on ministry in Acts, 111
Sanday, W., on Catholic Epp., 221; writings of, 293, 294
Schmiedel, P. W., on Acts, 111; on St. John's writings, Appendix A
Silvanus or Silas, not the author of Acts, 107; bearer of
1 Peter, 243
Sinaitic Syriac version of Gospels, 43
Slavery, St. Paul on, 175, 178, 187
Spirit, the Holy, doctrine of, in St. John, 97; in St. Paul, 147
Synoptic problem, 16
Synoptists, relation of, to St. John, 15, 27, 95
Tatian, Diatessaron of, 11
Teaching of the Twelve Apostles, or Didaché, 14; Johannine
language in, 85
Tertullian ascribes Hebrews to St. Barnabas, 211
Theophilus of Antioch, 291
Thessalonians, Epp. to, 125
Timothy, Epp. to, 195
Titus, Ep. to, 203
Titus, Roman emperor, 276
Tübingen School, on St. Paul's Epistles, 117; on relation of
St. Peter to St. Paul, 121
Tychicus of Asia, 172, 176
Versions of the Bible, 5
Vespasian in Revelation, 276
Virgin birth of our Lord, 43
"We sections" in Acts, 65, 102
Weizsäcker, C., on St. John's writings, 83, Appendix A
Westcott (Bishop), writings of, 294, 295
Works, doctrine of, in St. Paul, 155, 204; in St. James, 231;
in Revelation, 274
Zechariah, quoted by St. Matt., 41; by St. John, 88
Zeller, E., on Revelation, 272
Zenas, 204