The scope of Luke's Gospel therefore was, to supersede the defective and unauthentic narratives which were then in circulation, and to deliver to Theophilus a true and genuine account of the life, doctrines, miracles, death and resurrection of our Saviour. Irenæus and some of the fathers imagined that Luke derived his information chiefly from the apostle Paul, and that he wrote his Gospel at his command; but this conjecture is contradicted by the evangelist's own words; whence we are authorized to conclude that he obtained his intelligence principally from those who had both heard and witnessed the discourses and miracles of Jesus Christ. Now it is manifest that St. Paul was not of this number, for he was not converted to the Christian faith until the end of the year 36, or perhaps the beginning of the year 37. It was from conversing with some of the apostles or immediate disciples of our Lord, that Luke was enabled to trace every thing from the beginning, in order that Theophilus might know the certainty of those truths of which he had hitherto received only the first elements. Gospel, by the reigns of the Roman emperors (iii. 1, 2.)— | intention, though they were inaccurate and defective. What to which point Matthew and the other evangelists have not these imperfect and incorrect histories of our Saviour were it attended. Luke has likewise introduced many things not is impossible now to determine, as they are not mentioned by noticed by the other evangelists, which encouraged the Gen- any contemporary writer, and probably did not survive the tiles to hearken to the Gospel, and, when their consciences age in which they were composed.3 were awakened by it, to turn to God in newness of life with a pleasing prospect of pardon and acceptance. Of this description are the parables of the publican praying in the temple (xviii. 10.), and of the lost piece of silver (xv. 8-10.), and particularly the prophetic parable of the prodigal son; which, besides its spiritual and universal application, beautifully intimates that the Gentile, represented by the younger or prodigal son, returning at length to his heavenly Father, would meet with the most merciful, gracious, and affectionate reception. (xv. 11. et seq.) Christ's visit to Zaccheus the publican (xix. 5.) and the pardon of the penitent thief on the cross (xxiii. 40—43.), are also lively illustrations of the mercy and goodness of God to penitent sinLest, however, doubts should arise whether any but the lost sheep of the house of Israel were interested in these good tidings, other parables and facts are introduced which cannot be taken in this limited sense. Thus Luke recites a parable in praise of a merciful Samaritan (x. 33.); he relates that another Samaritan was healed and commended for his faith and gratitude (xvii. 19.;) and, when a village of this people proved rude and inhospitable, that the zeal of the two apostles who wished to consume them by fire from heaven was reproved (ix. 52-56.); and they were told that "the Son of man came, not to destroy men's lives, but to save ners. them." Lastly, this evangelist inserts examples of kindness and mercy shown to the Gentiles. Thus, our Saviour, in the very first public discourse recorded in Luke's Gospel, takes notice that such favours were vouchsafed to the widow of Sarepta and Naaman the Syrian, both Gentiles, as were not conferred, in like circumstances, on any of the Israelites. (iv. 25-27.) And the prayer upon the cross (xxiii. 34.), Father, forgive them, for they know not what they do," is placed between the act of crucifying our Lord and that of parting his raiment, both of which were performed by the Roman soldiers; to whom, therefore, this prayer must have respect, as much as to any of his persecutors. VII. From some striking coincidences between certain passages in Luke's Gospel and the parallel passages in that of Matthew, Rosenmüller and some other critics have imagined that the former had seen the Gospel of the latter, and that he transcribed considerably from it. But this conjecture does not appear to have any solid foundation; for, in the first place, it is contradicted by the evangelist Luke himself, who expressly states that he derived his information from persons who had been eye-witnesses; which sufficiently account for Logos, as a person. St. Luke surely personifies him quite as much, when he says, that the facts which he collected were related to him by those who from the beginning were eyewitnesses and ministers or attendants of the WORD (Luke 1. 2.); that is the Logos (Teu Aoyou.) For how could they beence? Observe particularly, that the word in the original (s) dehold or attend upon that, which was not visible, or had no personal existnotes a personal attendant, even more properly than the word ministers, employed by the translators. The expression ministers of the word con veys, to the English reader at least, the idea of the ministers of the Gospel; but eyewitnesses of, attendants upon, or servants of the Word, cannot fail to imply that the word was a person capable of being seen, and of receiv ing attendance. In any language, eyewitnesses of a thing not visible must VI. Great and remarkable characters always have many the Word was made flesh and dwelt among us, and we beheld his glory; he be a very harsh and unintelligible expression. When St. John also says, biographers. Such appears to have been the case with our comes very near indeed to St. Luke's eyewitness of the Word. I am well Saviour, whose life was so beautiful, his character so sublime aware that this idea is not new. How indeed should it be new? being so and divine, his doctrine so excellent, and the miracles by dinary for it to be overlooked than remarked. But in this country it has very obvious, upon the inspection of the Greek text, that it is more extraor which he confirmed it were so illustrious and so numerous, been little noticed. It has been thought by some, that the same writer, St. that it was impossible but many should undertake to write Luke, has again given the personal sense to the term Logos, or Word in evangelical narrations, or short historical memoirs concerning of St. Paul, whose speech is there recited. the xxth chapter of the Acts, ver. 32.; and if so, it is also the expression And now, brethren, I comhis life, doctrines, and transactions, which are now lost.mend you to God and to the Word of his grace, which is able to build you This we infer from St. Luke's introduction to his Gospel :- up, and to give you an inheritance among all them which are sanctified. Forasmuch, says he, as many have taken in hand to set forth By the Word of his grace is thus supposed to be meant our Lord Jesus in order a declaration of those things which are most surely believed among us, even as they, who from the beginning were eye-witnesses and ministers of THE WORD, delivered them unto us; it seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, that thou mightest learn the certainty of those things, wherein thou hast been instructed. (i. 1-4.) From these introductory sentences we learn, in the first place, that the writers alluded to were not our evangelists Matthew and Mark, who were the only evangelists that can be supposed to have written before Luke; for Matthew was an eye-philus to be a real person; and Theophylact has well remarked that he witness, and wrote from personal knowledge, not from the testimony of others; and two cannot with propriety be called many. In the next place, it is to be observed that these narrations consisted of those things which are most surely believed among us that is, of the things performed by Jesus Christ, and confirmed by the fullest evidence, among the first professors of the Christian faith, of which number Luke reckons himself. Lastly, it appears that these narrations were received either from the apostles themselves, or from their assistants in the work of the Gospel, who were eye-witnesses of the life and miracles of Jesus Christ, to whom Luke (as well as the apostle John) gives the emphatic appellation of THE WORD:2 and that they were composed with an upright 1 Dr. Townson's Works, vol. i. pp. 181-196. That this is the true meaning of Luke i. 2. is evident from the following considerations, which are transcribed from Mr. Archdeacon Nares's Veracity of the Evangelists demonstrated by a comparative view of their Histories. "It has long appeared to me," he observes, "that St. John is not, as is commonly thought, the only evangelist who thus speaks of the Word, or Christ; in which case, it would be better to render it 'who is able, &c. Mill's Proleg. $25-37. Doddridge's Fain. Expos. vol. i. p. 1. Lardner's Works, Svo. vol. vi. pp. 142-145.; 4to. vol. iii. pp. 205, 206. gined that, under this appellation, St. Luke comprised all the followers of Christ, to whom as friends of God, he dedicated this faithful history of our Saviour. But this interpretation appears to have little solidity in it; for, if all the followers of Christ are addressed, why is the singular number used? And what good end could there be accomplished by using a feigned name? Augustine, Chrysostom, and many others, have understood Theowas a man of senatorial rank, and possibly a prefect or governor, because in his address to Felix and Festus. Dr. Cave supposed himn to have been As the literal import of this name is friend of God, some have ima he gives him the same title of xpariss, most excellent, which St. Paul used a nobleman of Antioch, on the authority of the pretended Clementine Recognitions, but these are of no weight, being composed at the end of the second century, and not from the writer's personal knowledge. The most probable opinion is that of Dr. Lardner, now generally adopted, viz. that as St. Luke composed his Gospel in Greece, Theophilus was a man of rank of the same country. Lardner's Works, 8vo. vol. vi. pp. 138, 139; 4to. vol. iii. pp. 203, 204. Doddridge, Campbell, Whitby, &c. on Luke i. 1-4. Du Veil's Literal Explication of the Acts, pp. 4-7. English edition, Lon don, 1685. See Jones on the Canon, vol. iii. p. 91. • Compare Luke iii. 7-9. 16, 17. with Matt. iii. 7-12.; Luke v. 20-38. with Matt. ix. 2-17.; Luke vi. 1-5. with Matt. xii. 1-5.; Luke vii. 22-28. with Matt. xi. 4-11.; and Luke xii. 22-31. with Matt. vi. 25-33. Rosenof Matthew and Luke is the best. müller says that Bengel's mode of comparing and harmonizing the Gospels In the opening of the Revelations, it is particularly said of Saint John, that he bore witness to the Logos. Os sμplupes To Aogor TOU SOU, XI την μαρτυρίαν Ιησου Χριστού. ch. i. v. 2. Again, in the nineteenth chapter of the same book, the person who sits on the horse is called the Word of God, καλείται το ονομα αυτού Ο ΛΟΓΟΣ του Θεού, ν. 13. I See Wolfii Curæ Philol. in Luc. i. 2. those coincidences. Further, Luke has related many interesting particulars,' which are not at all noticed by Matthew. And lastly, the order of time, observed by these two evange lists, is different. Matthew relates the facts recorded in his Gospel, chronologically; Luke, on the contrary, appears to have paid but little attention to this order, because he proposed to make a classification of events, referring each to its proper class, without regard to chronological arrangement. The Gospel of Luke, which consists of twenty-four chapters, is divided by Rosenmüller and others into five distinct classes, viz. CLASS I. contains the Narrative of the Birth of Christ, together with all the Circumstances that preceded, attended, and followed it. (i. ii. 1-40.) CLASS II. comprises the Particulars relative to our Saviour's Infancy and Youth. (ii. 41-52.) CLASS III. includes the Preaching of John, and the Baptism of Jesus Christ, whose Genealogy is annexed. (iii.). CLASS IV. comprehends the Discourses, Miracles, and Actions of Jesus Christ, during the whole of his Ministry. (iv.—ix. 50.) This appears evident: for, after St. Luke had related his temptation in the wilderness (iv. 1-13.), he immediately adds, that Christ returned to Galilee (14.), and mentions Nazareth (16.), Capernaum (31.), and the lake of Genesareth (v. 1.); and then he proceeds as far as ix. 50. to relate our Saviour's transactions in Galilee. SECT. 1. The temptation of Christ in the wilderness (iv. 1—13.) SECT. 2. Transactions between the first and second passovers, A. D. 30, 31. $i. Christ teacheth at Nazareth, where his townsmen attempt to kill him. (iv. 14-30.) $ii. Christ performs many miracles at Capernaum, where he teaches, as also in other parts of Galilee. (iv. 31-44.) $iii. The call of Peter, Andrew, James, and John; and the miraculous draught of fishes. (v. 1-11.) iv. Christ heals a leper and a paralytic. (v. 12-26.) Sv. The call of Matthew. (v. 27-32.) $ vi. Christ shows why his disciples do not fast. (v. 33—39.) SECT. 3. Transactions from the second passover, to a little before the third passover, A. D. 31, 32. §i. Christ justifies his disciples for plucking corn on the Sabbath day; and heals a man who had a withered hand. (vi. 1-11.) ii. Christ ordains the twelve apostles. (vi. 12—16.) § it. Christ descends from a mountain into the plain (vi. 17-19.), where he repeats a considerable part of his sermon on the mount (20-49.); which is related at length in the fifth, sixth, and seventh chapters of St. Matthew's Gospel. Siv. Christ heals the centurion's servant, and restores to life the widow's son at Nain. (vii. 1-17.) $ v. Christ's reply to the inquiry of John the Baptist's disciples, and his discourse to the people concerning John. (vii. 18—35.) § vi. A woman who had been a sinner, anoints the feet of Jesus, at the house of Simon the Pharisee. (vii. 36-50.) § vii. Christ preaches again through Galilee (viii. 1-3.), where he delivers the parable of the sower. (4-Ï5.) § viii. Christ declares the duty of the apostles, and also of all Christians, as the lights of the world (viii. 16-18.), and shows who, in his esteem, are his inother and brethren. (19-21.) ix. Christ stills a tempest by his command (viii. 22—25.), and expels a legion of demons at Gadara. (26-39.) §x. Christ cures the issue of blood, and raises the daughter of Jairus to life. (viii. 40-56.) § xi. The apostles sent forth to preach.-Herod the Tetrarch desires to see Christ. (ix. 1-9.) 1 Thus Luke has recorded the circumstances relating to the birth of John the Baptist; the annunciation; and other important circumstances concerning the nativity of the Messiah; the occasion of Joseph's being then in Bethlehem; the vision granted to the shepherds; the early testimony of Simeon and Anna; the wonderful manifestation of our Lord's proficiency in knowledge, when only twelve years old; and his age at the commencement of his ministry, connected with the year of the reigning emperor. He has given us also an account of several memorable incidents and cures which had been overlooked by the rest; the conversion of Zaccheus the publican; the cure of the woman who had been bowed down for eighteen years; and of the dropsical man; the cleansing of the ten lepers; the repulse he met with when about to enter a Samaritan city; and the instructive rebuke he gave, on that occasion, to two of his disciples for their intemperate zeal: also the affecting interview he had, after his resurrection, with two of his disciples, in the way to Emmaus, and at that village. Luke has likewise added many edifying parables to those which had been recorded by the other evangelists. Of this number are the parables of the creditor who had two debtors; of the rich fool who hoarded up his increase, and, when he had not one day to live, vainly exulted in the prospect of many happy years; of the rich man and Lazarus; of the reclaimed profligate; of the Pharisee and the Publican praying in the temple; of the judge who was prevailed on by a widow's importunity, though he feared not God, nor regarded men; of the barren fig tree; of the compassionate Samaritan; and several others. It is worthy of remark, that most of these particulars were specified by Irenæus, in the second century, as peculiarly belonging to the Gospel of Luke; who has thus, undesignedly, shown to all succeeding ages, that it is, in every thing mate. rial, the very same book, which had ever been distinguished by the name of this evangelist till his day, and remains so distinguished to our times. Dr. Campbell on the Gospels, vol. ii. p. 126. See the passage of Irenæus in Dr Lardner's Works, 8vo. vol. ii. pp. 160, 161.; 4to. vol. i pp. 366, 367. § xii. Christ miraculously feeds five thousand men-Their different opinions concerning him, and the duty of taking up the cross enforced (ix. 10-27.) xiii. The transfiguration of Christ on a mountain. (ix. 28-36.) § xiv. On his descent into the plain, Christ casts out a demon, which his disciples could not expel. (ix. 37-42.). § xv. Christ forewarns his disciples of his sufferings and death; exhorts them to humility; and shows that such as propagate the Gospel are not to be hindered. (ix. 43-50.) CLASS V. contains an Account of our Saviour's last Journey to Jerusalem, including every Circumstance relative to his Pas sion, Death, Resurrection, and Ascension. (ix. 51—62. x.– xxiv.) SECT. 1. Transactions from Christ's departure out of Galilee to §i. In his way to Jerusalem, the Samaritans refuse to receive Christ.— SECT. 2. Transactions between Christ's departure from Jerusalem, after the feast of Tabernacles, A. D. 32., and his return thither to the feast of Dedication, in the same year. $i. The return of the seventy disciples to Christ. (x. 17-24.) $ iii. Christ is entertained by Martha and Mary. (x. 38-42.) § iv. Christ teaches his disciples to pray, and inculcates the necessity of importunity in prayer, as also implicit reliance on the paternal good. ness of God. (xi. 1—13.) S v. Christ's reply to the Jews, who ascribed his expulsion of demons to Beelzebub. (xi. 14-28.) § vi. His answer to the Jews, who demanded a sign from heaven. (xi. 29 -36.) § vii. The Pharisees reproved for their hypocrisy. (xi. 37-54.) § viii. Christ warns his disciples, first, to avoid hypocrisy (xii. 1–3.); and, secondly, not to neglect their duty to God, for fear of man. (4—12.) Six. Cautions against covetousness or worldly-mindedness, and exhorta. tions to be chiefly solicitous for spiritual welfare. (xii. 13-34.) § x. Admonition to be always prepared for death.-The reward of such as are careful to do their duty, according to their stations and the opportunities offered to them. (xii. 35-48.) § xi. Christ reproaches the people for not knowing the time of Messiah's coming (xii. 49-56.); and shows that common reason is sufficient to teach men repentance. (57-59.) § xii. God's judgments on some are designed to bring others to repentance. The parable of the fig-tree. (xiii. 1-9.) § xiii. Christ cures an infirm woman on the Sabbath day (xiii. 10-17.); and delivers the parable of the mustard seed. (18–21) § xiv. Christ's journey towards Jerusalem to keep the feast of Dedication; in the course of which he shows that repentance is not to be deferred (xiii. 22-30.); reproves Herod, and laments the judicial blindness of Jerusalem. (31-45) SECT. 3. Transactions subsequently to the feast of Dedication after Christ's departure from Jerusalem, and before his return thither to keep his last passover, A. D. 32, 33. $i. Christ heals a dropsical man on the Sabbath day, and inculcates the duties of humility and charity. (xiv. 1—14.) ii. The parable of the great supper. (xiv. 15-24.) iii. Courage and perseverance shown to be requisite in a true Christian. The unprofitableness of an unsound Christian. (xiv. 25-35.) § iv. Christ illustrates the joy of the angels in heaven over repenting sin ners, by the parables, 1. Of the lost sheep (xv. 1−7.); 2. Of the lost piece of money (8-10.); and, 3. Of the prodigal son. (11-32) Sv. The parable of the unjust steward. (xvi. 1–13.) § vi. The Pharisees reproved for their covetousness and hypocrisy. (xvi 14-18.) $ vii. The parable of the rich man and Lazarus. (xvi. 19-31.) § viii. The duty of not giving offence. (xvii. 1—10.) $ ix. In his last journey to Jerusalem, Christ cures ten lepers (xvii. 1119.); and discourses concerning his second coming. (20-38.) § x. Encouragement to perseverance in prayer, illustrated by the parable of the importunate widow. (xviii. 1-8.) § xi. Self-righteousness reproved, and humility encouraged, by the para ble of the Pharisee and publican or tax-gatherer. (xviii. 9-14.) § xii. Christ encourages young children to be brought to him (xviii. 1517.); and discourses with a rich young man. (18-30.) xiii. Christ again foretells his death to his disciples (xviii. 31-31.); and cures a blind man near Jericho. (35-42.) xiv. The conversion of Zaccheus. (xix. 1—10.) § xv. The parable of a nobleman going into a distant country to receive kingdom. (xix. 11-28.) SECT. 4. The transactions at Jerusalem, until the passion of Christ, A. D. 33. §i. On Pulm-Sunday (as we now call it) or the first day of Passionweek, Christ makes his lowly yet triumphal entry into Jerusalem, weeps over the city, and expels the traders out of the temple. (xix. 29-46.) $ii. On Monday, or the second day of Passion-week, Christ teaches during the day in the temple. (xix. 47, 48.) Siii. On Tuesday, or the third day of Passion-week. (a) In the day time and in the Temple, Christ confutes the chief priests, scribes, and elders, 1. By a question concerning the baptismn of John. (xx. 1-8.)-2. By the parable of the labourers in the vine yard. (9-19.)-3. By showing the lawfulness of paying tribute to Cæsar. (20-26.)-The Sadducees confuted, and the resurrection proved. (27-40.)-The scribes confounded, and the disciples of Christ warned not to follow their example. (41-47.)-The charity of a poor widow commended. (xxi. 1-4.) (b) In the evening, and principally on the Mount of Olives, Christ discourses concerning the destruction of the temple, and of the last judginent (xxi. 5-28.); delivers another parable of the fig tree (29 −33.); and enforces the duty of watchfulness. (34-38.) consult to kill Christ. (xxii. 1-3.) Sv. On Thursday, or the fifth day of Passion-week, Judas covenants to betray Christ (xxii. 4-5); and Christ sends two disciples to prepare the Passover. (7—13.) evening of Passion-week, iv. On Wednesday, or the fourth day of Passion-week, the chief priests | by Saint Luke in more animated language than is used by either of the rest (xi. 53.): " They began vehemently to press him with questions on many points." And, on another occa sion, speaking of the same people, he says, that they were filled with mudness. (vi. 11.) Lastly, in the moral instructions given by our Lord, and recorded by this evangelist, especially in the parables, no one has surpassed him in uniting affecting sweetness of manner with genuine simplicity, particularly in the parables of the benevolent Samaritan and the penitent prodigal.3 5 vi. On the Passover-day—that is, from Thursday evening to Friday (c) During the night, Christ having been conducted to the high-priest's (d) At day-break on Friday morning, Christ is tried before the Sanhedrin (xxii. 66-71.); from whose tribunal, (e) On Friday morning, 1. he is delivered first to Pilate (xxiii. 1-7.), who sends liin to Herod (8-12.); by whom he is again sent to Pilate, and is by him condemned to be crucified. (13-25.)-2. Christ's discourse to the women of Jerusalem as he was led forth to be crucified. (26-31.) (f) The transactions of the third hour.-The crucifixion; Christ's garments divided; the inscription on the cross; his address to the penitent robber. (xxiii. 32-43.) (g) From the sixth to the ninth hour.-The preternatural darkness, rending of the veil; death of Christ, and its concomitant circumstances. (xxiii. 44-49.) (h) Between the ninth hour and sunset, Jesus Christ is interred by SECT. 5. Transactions after Christ's resurrection on Easter $i. Christ's resurrection testified to the woman by the angel. (xxiv. 1 §1. Christ appears to two disciples in their way to Emmaus, and also to Peter. (xxiv. 12-35.) in. His appearance to the apostles, and his instructions to them. (xxiv. 36-49.) SECT. 6. The ascension of Christ, and the apostles' return to The plan of classifying events, adopted by Luke, has been followed by Livy, Plutarch, and other profane historical writers. Thus Suetonius, after exhibiting a brief summary of the life of Augustus, previous to his acquiring the sovereign power, announces his intention of recording the subsequent events of his life, not in order of time, but arranging them into distinct classes; and then proceeds to give an account of his wars, honours, legislation, discipline, and private life. In like manner, Florus intimates that he would not observe the strict order of time; but in order that the things, which he should relate, might the better appear, he would relate them distinctly and separately.2 SECTION V. ON THE GOSPEL BY SAINT JOHN. I. Title.-II. Author.-III. Date.-IV. Genuineness and authenticity of this Gospel, particularly of ch. xxi., and ch. vii. 53., and viii. 11-1.-V. Its occasion and design.-Account of the tenets of Cerinthus.-Analysis of its contents.-VI. The Gospel of John, a supplement to the other three.-VII. Observations on its style. I. THE TITLE of this Gospel varies greatly in the manuIn the Codex Vaticanus it scripts, editions, and versions. is simply are laxvvny, according to John; in many other MSS. and editions, Eugenio to xara Iwxvvy, the Gospel according to John, or το κατά Ιωάννην (αγιον) Ευαγγέλιον, the Gospel according to (Saint) John; in the Codex Beza, Agxe Evgenov nara Iwaww, the Gospel according to John beginneth. To omit minor variations in manuscripts of less ancient date,-in the Syriac version, in Bishop Walton's Polyglott, this Gospel is entitled, "The Holy Gospel, the preaching of St. John, which he delivered in Greek, and published at Ephesus:" in the Arabic version it is "The Gospel of St. John the son of Zebedee, one of the twelve apostles, which he wrote in Greek by the inspiration of the Holy Spirit;" and in the Persian version, "The Gospel of John, one of the twelve apostles, which was spoken in the Greek-Roman tongue at Ephesus." 11. John, the evangelist and apostle, was the son of Zebedee, a fisherman of the town of Bethsaida, on the sea of Galilee, and the younger brother of James the elder. His mother's name was Salome. Zebedee, though a fisherman, appears to have been in good circumstances; for the evangelical history informs us that he was the owner of a vessel, and had hired servants. (Mark i. 20.) And therefore we have no reason to imagine that his children were altogether illiterate, as some critics have imagined them to have been, from a misinterpretation of Acts iv. 13., where the terms para andar, in our version rendered unlearned and ignorant men, simply denote persons in private stations of life, who were neither rabbis nor magistrates, and such as had not studied in the schools of the Pharisees, and consequently were ignorant of the rabbinical learning and traditions of the Jews. John and his brother James were, doubtless, well acquainted with the Scriptures of the Old Testament, having not only read them, but heard them publicly explained in the synagogues; and, in common with the other Jews, they entertained the expectation of the Messiah, and that his kingdom would be a temporal one. It is not impossible, though it cannot be affirmed with certainty, that John had been a disciple of John the Baptist, before he became a disciple of Christ. At least, the circumstantial account, which he has given in ch. i. 37-41. of the two disciples who followed Christ, might induce us to suppose that he was one of the two. It is, however, certain that he had both seen and heard our Saviour, and had witnessed some of his miracles, particularly that performed at Cana in Galilee. (ii. 1—11.) John has not recorded his own call to the apostleship; but we learn from the other three evangelists that it took place when he and James were fishing upon the sea of Galilee.* VIII. If Paul had not informed us (Col. iv. 14.) that Luke was by profession a physician, and consequently a man of letters, his writings would have sufficiently evinced that he had had a liberal education; for although his Gospel presents as many Hebraisms, perhaps, as any of the sacred writings, yet his language contains more numerous Græcisms, than that of any other writer of the New Testament. The style of this evangelist is pure, copious, and flowing, and bears a considerable resemblance to that of his great master Paul. Many of his words and expressions are exactly parallel to those which are to be found in the best classic authors; and several eminent critics have long since pointed out the singular skill and propriety with which Luke has named and described the various diseases which he had occasion to notice. As an instance of his copiousness, Dr. Campbell has remarked, that each of the evangelists has a number of words which are used by none of the rest: but in Luke's Gospel, the number of such words as are used in none of the other Gospels, is greater than that of the peculiar words found in all the other three Gospels, put together; and that the terms peculiar to Luke are for the most part long and compound words. There is also more of composition in his sentences than is found in the other three Gospels, and consequently less simplicity. Of this we have an example in the first sentence, which occupies not less than four verses. Further, Luke seems to approach nearer to the manner of other historians, in giving what may be called his own ver- lia in Nov. Test. vol. ii. pp. 3-6. Kuinöel, Comment. in Libros Hist. Nov. Dr. Campbell on the Gospels, vol. ii. pp. 126-129. Rosenmüller, Schodict in the narrative part of his work. Thus he calls the Test. vol. ii. pp. 213-220. Bp. Marsh's Michaelis, vol. iii. part i. pp. 228– Pharisees yve, lovers of money (xvi. 14.); and in distin-271. Pritii, Introd. ad Nov. Test. pp. 181-195. Viser, Herm. Sacr. Nov. guishing Judas Iscariot from the other Judas, he uses the Test. pars i. pp. 333-339. pars ii. pp. 205–209. 221. et seq. 261. Rumpai, Comni. Crit. in Libros Nov. Test. pp. 81. 88. Bishop Cleaver's Discourse phrase of 24 vero pederne, who also proved a traitor. (vi. 16.) on the Style of St. Luke's Gospel, in his Sernions, pp. 209–224. 8vo. OxMatthew (x. 4.) and Mark (iii. 19.) express the same senti- ford, 1508. ment in milder language,-who delivered him up. Again, the attempt made by the Pharisees, to extort from our Lord what might prove matter of accusation against him, is expressed 1 Suetonius in Augusto, e. ix. (al. xii.) p. 58. edit. Bipont. This historian has pursued the same method in his life of Cæsar. Flori, Hist. Rom. lib. i. c. 19. Matt. iv. 21, 22. Mark i. 19, 20. Luke v. 1-10. Lampe has marked what he thinks are three degrees in the call of Saint John to be a follower of Christ, viz. 1. His call to the discipleship (John i. 37-42.), after which he continued to follow his business for a short time; 2. Ilis call to be one of the immediate companions of Christ (Matt. iv. 21, 22.); and, 3. His call to the apostleship, when the surname of Boanerges was given to him and his brother. Lanipe, Comment. in Evangelium Johannis Prolegoin. cap. ii. pp. 17-21. VOL. II. 2 R And Mark, in enumerating the twelve apostles (iii. 17.), in the year 68; Dr. Owen in 69; Michaelis in 70. Bat when he mentions James and John, says that our Lord "sur- Chrysostom and Epiphanius, among the ancient fathers, and named them Boanerges, which is, sons of thunder," from Dr. Mill, Fabricius, Le Clerc, and Bishop Tomline, among which appellation we are not to suppose that they were of the moderns, refer its date, with greater probability, to the particularly fierce and ungovernable tempers (as Dr. Cave year 97, Mr. Jones to the year 98, and Bertholdt to the last has conjectured); but, as Dr. Lardner and others have ob- decad of the first century. The principal argument for its served, it is rather to be considered as prophetically represent- early date is derived from John v. 2., where the apostle says, ing the resolution and courage with which they would openly" Now there is at Jerusalem, by the sheep-market, a pool, which and boldly declare the great truths of the Gospel when fully is called in the Hebrew tongue Bethesda, having five porches." acquainted with them. How appropriate this title was, the From these words it is urged, that Jerusalem was standing Acts of the Apostles and the writings of John abundantly when they were written; and that if they had been written show. From the time when John and his brother received after the destruction of Jerusalem, the evangelist would have their immediate call from Christ, they became his constant used the past tense instead of the present, and would have attendants; they heard his discourses, and beheld his mira- said, There was at Jerusalem a pool, &c. But this argument cles; and, after previous instruction, both public and private, is more specious than forcible; for, though Jerusalem was they were honoured with a selection and appointment to be demolished, it does not necessarily follow that the pool of of the number of the apostles. Bethesda was dried up. On the contrary, there are much What the age of John was at this time, his history does stronger reasons for supposing that it escaped the general denot precisely ascertain. Some have conjectured that he was vastation; for, when Vespasian ordered the city to be demolishthen twenty-two years old; others that he was about twenty-ed, he permitted some things to remain for the use of the gar five or twenty-six years of age; and others again think that rison which was to be stationed there; and he would naturally he was about the age of our Saviour. Dr. Lardner is of leave this bathing-place, fitted up with recesses or porticoes opinion that none of the apostles were much under the age for shade and shelter, that he might not deprive the soldiers of thirty, when they were appointed to that important office. of a grateful refreshment. Now, since the evangelist's Whatever his age might have been, John seems to have been proposition may simply regard Bethesda, we cannot be certhe youngest of the twelve, and (if we may judge from tain that it looks further, or has any view to the state of Jehis writings) to have possessed a temper singularly mild, rusalem. The argument, therefore, which is deduced from amiable, and affectionate. He was eminently the object of the above passage in favour of an early date, is inconclusive. our Lord's regard and confidence; and was, on various occa- But, besides this argument, we have strong evidence from sions, admitted to free and intimate intercourse with him, so the contents and design of the Gospel itself, that it was not that he was characterized as "the disciple whom Jesus written until the year 97. It is evident, as Bishop Tomline loved." (John xiii. 23.) Hence we find him present at has forcibly remarked, that the evangelist considers those to several scenes, to which most of the other disciples were whom he addresses his Gospel as but little acquainted with not admitted. He was an eye-witness, in company with Jewish customs and names; for he gives various explanaonly Peter and James, to the resurrection of Jairus's daughter tions which would be unnecessary, if the persons for whom to life, to our Saviour's transfiguration on the mount, and to he wrote were conversant with the usages of the Jews. his agony in the garden. John repaid this attention by the Similar explanations occur in the Gospels of Mark and Luke; most sincere attachment to his master; for, though, in com- but in this of John they are more marked, and occur more mon with the other apostles, he had betrayed a culpable frequently. The reason of which may be, that when John timidity in forsaking him during his last conflict, yet he wrote, many more Gentiles, and of more distant countries, afterwards recovered his firmness, and was the only apostle had been converted to Christianity; and it was now become who followed Christ to the place of his crucifixion. He necessary to explain to the Christian church, thus extended, was also present at the several appearances of our Saviour many circumstances which needed no explanation while its after his resurrection, and has given his testimony to the members belonged only to the neighbourhood of Judæa, and truth of that miraculous fact; and these circumstances, while the Jewish polity was still in existence. It is reasontogether with his intercourse with the mother of Christ able to suppose that the feasts and other peculiarities of the (whom our Saviour had commended to his care) (xix. 26, Jews would be but little understood by the Gentiles of Asia 27.), qualified him, better than any other writer, to give a Minor, thirty years after the destruction of Jerusalem.8 circumstantial and authentic history of Jesus Christ. In one of our Saviour's interviews with his apostles, after his resurrection, he prophetically told this evangelist that he would survive the destruction of Jerusalem, and intimated, not obscurely, that Peter would suffer crucifixion, but that he would die a natural death. (xxi. 18-24.) After the ascension of Christ, and the effusion of the Holy Spirit on the day of Pentecost, John became one of the chief apostles of the circumcision, and exercised his ministry at Jerusalem and its vicinity, in the manner and with the success related in the Acts of the Apostles. He was present at the council held in that city (Acts xv.) about the year 49 or 50. Until this time he probably remained in Judæa, and had not travelled into any foreign countries. From ecclesiastical history we learn, that after the death of Mary, the mother of Christ, John proceeded to Asia Minor, where he founded and presided over seven churches in as many cities, but resided chiefly at Ephesus. Thence he was banished to the Isle of Patmos towards the close of Domitian's reign, where he wrote his Revelation. (Rev. i. 9.) On his liberation from exile, by the accession of Nerva to the imperial throne, John returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about the year of Christ 100, and in the third year of the reign of the emperor Trajan.4 III. The precise time when this Gospel was written has not been ascertained, though it is generally agreed that John composed it at Ephesus. Basnage and Lampe suppose it to have been written before the destruction of Jerusalem; and, in conformity with their opinion, Dr. Lardner fixes its date 1 Cave's Life of St. James the Great, 55. p. 142. Lampe, Comment. in Evangelium Johannis Prolegom. cap. i. pp. 21–30. Lardner's Works, Svo. vol. vi. pp. 156-170.; 4to. vol. iii. pp. 212–220. Michaelis, vol. iii. part i. pp. 272–274. Lampe, Proleg. in Joan. Evangel pp. 31-102 Jones on the Canon, vol. iii. pp. 101-110. IV. The Gospel by John has been universally received as genuine. The circumstantiality of its details proves that the book was written by a hearer and eye-witness of the discourses and transactions it records; and, consequently, could not be written long afterwards by a Platonic Christian, as it has been recently asserted, contrary to all evidence. But, besides this incontestable internal evidence, we have the external and uninterrupted testimony of the ancient fathers of the Christian church. His Gospel is alluded to, once by Clement of Rome, and once by Barnabas; and four times by Ignatius bishop of Antioch, who had been a disciple of the evange list, and had conversed familiarly with several of the apostles.10 It was also received by Justin Martyr," Tatian, the churches of Vienne and Lyons,12 Irenæus,13 Athenagoras, Theophilus of Antioch,15 Clement of Alexandria,16 Tertullian," Ammonius,18 Origen,19 Eusebius,20 Epiphanius, Augustine, Chrysostom, and, in short, by all subsequent writers of the ancient Christian church. The Alogi or Alogians, a sect which is said to have existed in the second century, are reported to See Josephus de Bell. Jud. lib. iii. c. i. § i. Dr. Townson's Works, vol. i. p. 221. This conjecture is confirmed by the fact, that Vespasian soon after erected magnificent public baths at Rome. See particularly John i. 38. 41., ii. 6. 13., iv. 9., and xi. 55. pp. 113-116. See Jones on the Canon, vol. iii. pp. 117, 118. 10 Dr. Lardner's Works, 8vo. vol. ii. pp. 120, 121.; 4to. vol. i. p. 344. 11 Ibid. 8vo. vol. ii, p. 139. ; 4to. vol. i. p. 355. 14 Ibid. 8vo. vol. ii. p. 183.; 4to. vol. i. p. 379. 15 Ibid. 8vo. vol. ii. p. 193.; 4to. vol. i. p. 384. 16 Ibid. 8vo. vol. ii. pp. 212. 220.; 4to. vol. i. pp. 395, 399. 1 Ibid. Svo. vol. ii. p. 256.; 4to. vol. i. p. 419. 18 Ibid. Svo. vol. ii. pp. 414-417.; 4to. vol. i. pp. 503-505. 19 Ibid. Svo. vol. ii. pp. 469, 470.; 4to. vol. i. pp. 533, 534, 20 Ibid. Svo. vol. iv. pp. 225-227.; 4to. vol. ii. pp. 368, 369. 21 See their several testimonies in Lardner's Works, 8vo. vol. vi. pp. 187 -190.; 4to. vol. iii. pp. 227, 228. have rejected this Gospel, as well as the rest of John's writings; but we have no information concerning these Alogi, on which any dependance can be placed for, in strictness, we have no account of them except the later and uncertain accounts of Philaster and Epiphanius; Irenæus, Eusebius, and other ancient writers before them, being totally silent concerning the Alogi. The probability, therefore, is, that there never was any such heresy.1 4 the seventh verse of John viii., where x has the article T prefixed.-He that is without sin among you, let him first cast THE [not a stone, as in our authorized version] STONE at her; TON AIOON ET QUтa Baner. The allusion, Bishop Middleton remarks, is to the particular manner of stoning, which required that one of the witnesses (for two at the least were necessary, see Deut. xvii. 6.) should throw the stone, which was to serve as a signal to the by-standers to complete the punishment. There is therefore strict propriety in calling this stone TON ev, in order to distinguish it from other stones. It is not probable that an interpolator would have been thus exact in his phraseology, or would have adverted to this apparently trifling circumstance; especially since the expression of T is not elsewhere found in the New Testament. A few manuscripts (Griesbach and Schulz specify eleven) omit the article: but this, Dr. M. is of opinion, only proves that the copyists knew not what to make of it; and that, had they undertaken to interpolate the passage, they would have done it less skilfully than did the present interpolater, supposing we must consider the passage to be spurious. Upon a review therefore of the whole evidence respecting this disputed clause, we may safely conclude that it preponderates in favour of its genuineness. V. The design of St. John in writing his Gospel was "to convey to the Christian world just and adequate notions of the real nature, character, and office of that great Teacher, who came to instruct and redeem mankind. For this purpose, he studiously selected, for his narrative, those passages of our Saviour's life, which most clearly displayed his divine power and authority: and those of his discourses, in which he spoke most plainly of his own nature, and of the efficacy of his death, as an atonement for the sins of the world. The object, which this evangelist had in view, is very clearly stated in chap. xx. verse 31. It was not to accumulate as many instances as possible of the miraculous power exerted by Jesus; but only those, which most distinctly illustrated his peculiar office and nature: Many other signs truly did Jesus, in the presence of his disciples, which are not written in this book. But THESE are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name. This expression seems to prove, that those persons are wrong, who suppose that St. John wrote his Gospel, merely to supply the defects and omissions of the other Evangelists. The real difference between them is, that they wrote a history of our Saviour's life; but St. John, of his person and office."s With such decisive testimonies to the genuineness of John's Gospel, it is not a little surprising, that an eminent critic on the continent should have asserted that his Gospel and Epistles exhibit clear evidence, that it was not written by an eyewitness, but was compiled by some Gentile Christian in the beginning of the second century, after the death of the evangelist John, for whom he passed himself. It is also astonishing that, with such testimonies to the genuineness of this Gospel, so distinguished a critic as Grotius should have imagined that the evangelist terminated his history of our Saviour with the twentieth chapter, and that the twenty-first chapter was added after his death by the church at Ephesus. But this opinion is contradicted by the universal consent of manuscripts and versions; for, as this Gospel was published before the evangelist's death, if there had been an edition of it without the twenty-first chapter, it would in all probability have been wanting in some copies. To which we may add that the genuineness of the chapter in question was never doubted by any one of the ancient Christian writers. Finally, the style is precisely the same as that of the rest of his Gospel. Some doubts have been entertained concerning the genuineness of the portion of this Gospel comprised between ch. vii. 53. and viii. 1–11. Its authenticity has been questioned by Erasmus, Calvin, Beza, Grotius, Le Clerc, Wetstein, Semler, Schulze, Morus, Haenlein, Paulus, Schmidt, and various other writers who are mentioned by Wolfius, and by Koecher: Griesbach and Schulz have remarked it as a passage which ought probably to be omitted; and its genuineness has been advocated by Drs. Mill and Whitby, Bp. Middleton, Heumann, Michaelis, Storr, Langius, Dettmers, Staeudlin, Kuinõel, and Dr. Bloomfield. The limits necessarily prescribed to this section forbid us to enter into a review of all that has been said on this subject; but it may be permitted to remark that the evidence is in favour of the genuineness of the passage in question. For, though it is not found in several ancient versions, and is not quoted or illustrated by Chrysostom, Theophylact, Nonnus (who wrote commentaries or explanations of this Gospel), nor by Tertullian, or Cyprian, both of whom treat copiously on chastity But, besides this more general design of the evangelist, and adultery, and therefore had abundant opportunity of ci- we are informed by Irenæus, and other ancient writers, that ting it, if it had been extant in their copies; yet it is found there were two especial motives that induced John to comin the greater part of the manuscripts (Griesbach has enume-pose his Gospel. One was, that he might refute the heresies rated more than eighty) that are extant, though with great diversity of readings. If it had not been genuine, how could it have found its way into these manuscripts? Moreover, there is nothing in the paragraph in question that militates either against the character, sentiments, or conduct of Jesus Christ; on the contrary, the whole is perfectly consistent with his meekness, gentleness, and benevolence. To which we may add, that this passage is cited as genuine by Augustine, who assigns the reason why it was omitted by some copyists, viz. fest any offence should be taken by supposing that our Lord suffered a guilty woman to go unpunished. But, in reply to this supposition or objection, we may remark, 1. That, according to his own declaration, he came not into the world to condemn the world (John iii. 17. viii. 15. xii. 47. Luke xii. 14.) and to execute the office of a judge (and it is but reasonable to try him by his own principles, in which no inconsistency can be found); and, 2. Any exercise of judicial authority would have given a direct contradiction to that deference and subordination which he constantly showed and inculcated to the power of the civil magistrate. An additional evidence in favour of the disputed clause is found in 1 Dr. Lardner's Works, 8vo. vol. ix. pp. 515 516.; 4to. vol. iv. pp. 690, 691. Dr. Bretschneider, in his Probabilia de Erangelii et Epistolarum Johannis Apostoli Indole, et Origine. 8vo. Lipsiæ, 1820. In justice to Dr. Bretschneider it must now be stated that, in the preface to the second edi. tion of his Handbuch der Dogmatik (Manual of Dogmatic Theology), he declared himself satisfied concerning the genuineness of this passage. (Jena Literary Gazette for January, 1827, Supplt. No. 1.) The genuineness of the twenty-first chapter of St. John's Gospel is satisfactorily vindicated against the objections of Grotius, and some modern critics, by Professor Weber in his "Authentia capitis ultimi Evangelii Johannis, &e." Halis, 1823, 8vo. Wolf Care Philologice, in loc. tales Hay Thodusk, I • Koecheri Analecta, in loc. Governme . Staendlin, Prolusio quà Pericopa de Adultera, Joh. vii. 53. viii. 1–11., Veritas et Authentia defenditur. Gottinga, 1806, 4to. For it, also, Des of Cerinthus and the Nicolaitans, who had attempted to corrupt the Christian doctrine: the other motive was, that he might supply those important events in our Saviour's life, which the other evangelists had omitted. Respecting the former of these motives, Irenæus gives us the following account.9 "John being desirous to extirpate the errors sown in the minds of men by Cerinthus, and sometime before by those called Nicolaitans, published his Gospel: in which he acquaints us that there is one God, who made all things by his word, and not, as they say, one who is the Creator of the world, and another who is the Father of the Lord: one the Son of the Creator, and another the Christ from the supercelestial abodes, who descended upon Jesus the Son of the Creator, but remained impassible, and afterwards fled back to his own pleroma or fulness." This testimony of Irenæus has been opposed by Lampe, Lardner, Tittmann, Kuinöel, and adopted by Buddeus, Michaelis, Moldenhawer, Mosheim, Bishop Tomline, Dr. Owen, and other later divines. The principal objections against the declaration of Irenæus may be reduced to the two following: viz. 1. That Irenæus is at variance with himself: for in another passage he says, "as John the disciple of our Lord assures us, saying, But these are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye Kuinöel, Comment. in Libros Nov. Test, Historicos, pp. 379-396. Tittmanni Commentarius in Evang. Johannis, pp. 318-322. Bishop Middleton's Doctrine of the Greek Article, on John viii. 7. Griesbachii et Schulzii Nov. Test. tom. i. pp. 555, 556. Bloomfield's Annotations, vol. iii. pp. 275-284., in which Dr. B. has given a copious statement of the evidence for and against this section of St. John's Gospel. 8 Bp. Bloomfield's Lectures on the Gospel of St. John, pp. 4, 5. |