Introduction to the Epistles of John (7): Style and Abiding Value

RHETORICAL STYLE.

The most marked feature of the style is the constant occurrence of moral and spiritual antitheses, each thought has its opposite, each affirmative its negative; light and darkness, life and death, love and hate, truth and falsehood, children of God and children of the devil, sin unto death and sin not unto death, the spirit of truth and the spirit of error, love of the Father and love of the world. 

THEOLOGICAL AND ETHICAL VALUE.

The Epistle is not a designed compendium of systematic theology or handbook of Christian doctrine for catechetical training, being written not for the instruction of the ignorant, but expressly for those who "know the truth." Yet "in no other book in the Bible are so many cardinal doctrines touched with so firm a hand." No other book gives a formal definition of sin, and none so often alludes to the atonement in the blood of Christ presented in its various phases, no other so magnifies love and identifies it with the divine essence, and no other so distinctly teaches Christian perfection attainable by all believers who here and now claim their full heritage in Christ, perfect love shed abroad in the heart by the Holy Spirit. John writes as if conscious that he is writing the last statement of Christian truth in epistolary form, just as he had written the last of the Gospels.

 "Each point is laid before us with the awe-inspiring solemnity of one who writes under the profound conviction that 'it is the last hour.' None but an apostle, perhaps none but the last surviving apostle, could have such magisterial authority in the utterance of Christian truth. Every sentence seems to tell of the conscious authority and resistless, though unexerted, strength of one who has 'seen, and heard, and handled the Eternal Word, and who knows that his witness is true."'

Introduction to the Epistles of John (6): Outline of 1 John

 

OUTLINE OF THE EPISTLE.

It is exceedingly difficult to analyze the Epistle and discover the author's plan. Some scholars think that he had no clear and systematic arrangement of his ideas when he began to write. They assert that it is "an unmethodized effusion of the pious sentiments and reflections of a prattling old man." Even so keen an intellect as Calvin's found it impossible to find any distinct lines of cleavage in what he regarded as a confused compound of doctrine and exhortation. But modern scholars, deeming this opinion derogatory to this great apostle, have set about the work of discovering the subtle links of thought which constitute divisions into orderly parts. They do not announce the result of their labors with much confidence, but admit that the transitions from one section of the subject to another, even in the main divisions, are very gradual, "like the changes in dissolving views." Few writers have been perfectly satisfied with the plan (of the Epistle) which they profess to have discovered; and still fewer have satisfied their readers. It is like finding exact boundaries between the constellations. But most students will agree that it is better to read the Epistle with some scheme which is tolerably correct than without the guidance of any.

Introduction to the Epistles of John (5): Purpose and Historical Setting

 

PURPOSE AND HISTORICAL SETTING.

In the estimation of deeply spiritual minds the First Epistle of John holds the highest place in that series of inspired writings which constitute the Bible. In the order of divine revelations it is probably the last. It may very properly be regarded as the interpreter of the whole series. It not only awakens the highest hopes of the believer, but it also confirms and satisfies them by showing our privilege of fellowship with the choicest spirits on the earth and our cloudless and continuous communion with the Father and the Son by the Holy Spirit given to all who here and now unwaveringly trust in our risen Savior and Lord. The Epistle furnishes a lofty ideal of that Christian society or brotherhood called the Church, and it insists that its present realization is a glorious possibility. If the love of God and man which flames throughout this book were burning brightly — not smoldering — in the heart of every professor of faith in Christ, all secular sodalities would lose their attraction, disintegrate and disappear before the superior magnetism of the Bride of Christ the Church.

Introduction to the Epistles of John (4): The Relation of the Gospel to the First Epistle of John

 

THE RELATION OF THE EPISTLES TO THE GOSPEL OF ST. JOHN.

The relation of the First Epistle to the Fourth Gospel is that of an application to a sermon, Or that of a comment to a history. The Epistle presupposes that the persons addressed possessed knowledge of the Gospel communicated either by John's voice or his pen. The Gospel is a summary of his sermons to audiences ignorant of the facts and truths of Christianity. The First Epistle is a summary of his exhortations to believers to practice the precepts of Christ stated in such a way as to guard them against the evils of religious error. 

There are numerous and manifest resemblances, both in the thought and the form, between this Epistle and the Gospel of John. There are also striking differences. The theme of the Gospel, clearly and concisely stated in the first verse is the supreme divinity (doxa) of the Logos, who "was with God," hence distinct in personality, and who "was God," being identical with Him in nature. The burden of the Epistle is the real and perfect humanity (sarx) of Jesus Christ announced in its opening sentence, which appeals to three of the five senses, in proof that he was not a phantom, but a man composed of flesh, blood and bones, — a veritable man, the God-man. It has been well said that the proposition demonstrated in the evangel is "Jesus is the Christ," and that proved in the Letter is "the Christ is Jesus." In the latter case the apostle presents his argument from the divine to the human, from the spiritual and ideal to the historical, the natural position of an evangelist and historian; in the former the writer argues from the human to the divine, from the historical to the ideal and spiritual, which is the natural position of the preacher.

Introduction to the Epistles of John (3): Where Was it Written?

 

THE PLACE WHERE THIS EPISTLE WAS WRITTEN.

There is in the New Testament no hint of John' s residence in Ephesus, but there is ample indirect proof of this fact. Christianity from the beginning of its conquest of the world entrenched itself in those great centres of influence, the great cities of the Orient, Antioch, Alexandria, Ephesus, Thessalonica, Corinth and Rome. Paul found a small society of Christians in Ephesus, and by his years of labor greatly enlarged and strengthened it. The place was of sufficient importance to attract one of the Twelve to succeed the apostle to the Gentiles. 

The trade of the Aegean Sea was concentrated in its port. Since Patmos, the place of John's exile, is only a day's sail from Ephesus, "the metropolis of Asia," it is quite probable that this city was the place of his abode both before and after his sojourn on that rugged island; and doubtless he was recalling the scenes he had looked upon in the Ephesian markets when he gave that gorgeous description of the merchandise of Babylon in Rev. xviii. 12, 13, "of gold, and silver, and precious stones, and pearls, and fine linen, and purple, and silk, and scarlet; and all thyine wood, and every vessel of ivory, and of brass, and iron, and marble; and cinnamon, and spice, and incense, and ointment, and frankincense, and wine and oil, and fine flour, and wheat, and cattle and sheep; and merchandise of horses and chariots and slaves, and souls of men." The last two items intimate the terrible wickedness of the times, especially in great commercial cities. 

While no contemporary writer testifies to John's residence in Ephesus, there is testimony to this fact by a number of subsequent writers, such as Justin Martyr, probably within fifty years of John's death, Irenaeus, Polycrates, Polycarp find Apollonius. We will not multiply witnesses to prove what few, if any, deny.

The church in Ephesus in John's day must have been quite large, since it had enjoyed the labor of Apollos, Paul, Aquila and Priscilla, Trophimus, Timothy and the family of Onesiphorus. Paul left it well organized under presbyters, whom he afterwards addressed at Miletus. Such was the environment of John in his last days. For the splendor and magnificence of idolatry in Ephesus see our note on the last words of this Epistle, "Guard yourselves from idols."

Introduction to the Epistles of John (2): St. John"s Literary Activity

 

ST. JOHN'S LITERARY ACTIVITY.

His authorship is a striking characteristic of his old age. Sacred scholars now quite generally agree that his first book, the Apocalypse, was written early in the seventh decade of the first century, at about 64 to 67 A. D., describing the events of the following few years ending with the destruction of the Holy City and the subversion of the Jewish polity in A. D. 70. The style is that of one familiar with the Hebrew attempting to write Greek for the first time. There are many deviations from accurate Greek composition. This is one of the proofs that the Revelation is St John's first essay in the Greek language.

In the tenth decade, at about 96 or 97 A. D., he wrote his Gospel, it is supposed, at the urgent solicitation of his hearers, to whom he had often rehearsed it in his preaching. His style after a residence of probably twenty years in the Greek-speaking city of Antioch is much improved. Though still using Hebrew idioms he writes with grammatical accuracy and simplicity. His Gospel is rather polemic than narrative. He begins by stating a proposition to be proven — the supreme divinity of Jesus Christ, the Son of God. Thus we have one dogmatic Gospel.

Introduction to the Epistles of John (1): The Life and Old Age of St. John

1. LIFE OF ST. JOHN IN OUTLINE.

The facts relating to this eminent apostle which are recorded in the New Testament are soon told. He was the son, apparently the youngest son, of Zebedee and Salome, the sister of the Virgin Mary, "the mother of the Lord." Hence he was a first cousin to Jesus, the Messiah. 

There is reason for the widely spread belief that he was the junior of the other apostles, and by reason of his near kinship, his youth and his natural enthusiasm, his intensity of thought, of speech, of insight, and of life, he became the special favorite of our Lord Jesus. 

Like the other apostles, except Judas, the traitor, John was a Galilean. The fact has a moral value, inasmuch as it separated him from the political intrigues and demoralizing speculations rife in Jerusalem. He retained the simple faith and stern heroism of earlier times. 

With his brother James he shared the ardor of the Galllean temperament fitly described by the epithet Boanerges, sons of thunder; which their Master early applied to them. From this we understand that they were very effective speakers, swift, startling and vehement in the utterance of the truth like fire shut up in their bones. John regards everything on its divine side. He sees all events, the past and the future, contributing to the manifestation of the sons of God, the sole hope of the world. Of this he had himself been assured by ocular evidence and inward revelation of the Son of God, like that which thrust Paul into the Christian ministry. He could say: "We have seen and do testify." He produced conviction not by labored argument, but by confident affirmation.

Dr. Steele Discusses His Commentary on the Epistles of John

This is another in my series of necro-interviews with Dr. Daniel Steele (1824-1914). Here we discuss his commentries on the Epistles of John. This commentary was published in 1901 under the title Half-Hours with St. John's Epistles. This gives the false impression that it was a volume of sermons or essays similar to his earlier book Half-Hours with St. Paul (1894). But, in fact it is a verse by verse commentary on the letters of John, and not a series of "half-hours." 

Here he talks about his intentions for this commentary.

---

October 24, 1900.

 

Dr. Steele, can you give some idea why you wrote your commentary on the Epistles of John?

I must confess that I find the best nutriment of the spiritual life in John's Gospel and Epistles. 

I have not used the verb "confess" as a preface to an apology for having a favorite among inspired authors, for I remember that Jesus Christ, my adorable Saviour, had His favorite apostle among the Twelve whom He had chosen. As He made no apology for His partiality, I will follow His example, and I will do so more gladly in view of the fact that His favorite and mine is the same person. 

 What motivates you to write at this stage in your life?

Editor's Note: Whew! The Notes on Leviticus are Done.

 I got curious about Dr. Steele's various commentaries on the Old Testament (which appeared in Whedon's Commentary on the Old Testament), so I began blogging through the first of these, his commentary on Leviticus. 

There were several times I wished I had never started — but, I kept going. Whew! Now it's done.

Daniel D. Whedon (1808-1885) was a notable Methodist scholar who wrote his own commentary on the New Testament. He edited a commentary on the Old Testament. Whedon's commentaries often disappoint me — they are too lay-oriented to be scholarly, but often too scholarly and technical to be appealing to the lay reader. Whedon was quite the philosopher, and often his various writings get so bogged down in philosophical fine points that they are more off-putting than helpful. An example of this is his summary of Methodist doctrine: The Doctrines of Methodism. (I believe most readers will find that more confusing than helpful.) He was famous in his day as a defender of the idea of Free Will and Arminianism. Whedon's lengthy book on the Freedom of the Will was written in response to Jonathan Edwards' (1703-1758) earlier book on The Freedom of the Will.

I appreciate Dr. Whedon's writings, but he is often a disappointment to me. I expect so much more from him than he actually delivers. Nevertheless, his commentaries are worth consulting — though my personal preference will always be Adam Clarke's (1762-1832) much older — and much more helpful — commentary on the whole Bible. Somehow, Clarke found a good balance between scholarship and devotion. Somehow, the Whedon commentaries did not.

You can find the various installments of Dr. Steele's Leviticus commentary by searching the blog for "Leviticus"; though it might be easier to use the sidebar — the notes on Leviticus begin on Wednesday, April 19, 2023.

I am forging ahead, but I will be moving to the New Testament — specifically, Dr. Steele's comments on the first letter of John. This is a biblical book of great importance to those who follow in the evangelical footsteps of John Wesley.

Concluding Remarks on the Book of Leviticus

CONCLUSION.

The Israelites were chosen out of the midst of an idolatrous world to receive monotheism when all the nations of the earth had lapsed into polytheism. They were elected to conserve not only the doctrine of one God, but the doctrine of his spirituality and holiness, and to maintain a religion of the highest purity inseparably linked with a perfect morality. For this purpose, in the first stages of their religious development they received not a revelation of the moral attributes of God in the abstract, but in the concrete, enshrined in symbols and ceremonies, whereby the knowledge of God might be safely kept till the time of its manifestation in a purer and more heavenly form in the dispensation of the Son and of the Holy Spirit. The peculiarity of the Hebrews did not consist in intellectual culture after the style of the Greeks, nor in the administration of civil law like the Romans, but their distinguishing characteristic was religion. Hence their frequent festivals, their constant sacrifices, their scrupulous purifications were impressive object-lessons, teaching the Divine unity and holiness. Their wars, their heroes, and their poetry had a sacred flavour, and their national code was full of the details of public worship. Every thing in their social and family life was connected with their religion, which had not been evolved out of the Hebrew consciousness but was revealed from heaven. Their ordinary employments were suggestive of the truths thus revealed, because they were at every point touched by divinely appointed and significant ceremonies. Nor was this religious cult, like those of the Gentile world, a mysterious creed in the sole possession of a sacerdotal class, but it was the common heritage of the learned and the ignorant. It was neither a recondite philosophy which might not be communicated to the masses, nor a weak superstition sneered at by the higher classes while controlling the lower. The religion of Moses, utterly destitute of any aristocratic element, was for the use and benefit of all — the poorest peasant and the wisest rabbin.