(chap. v. 1-vii. 9). First the Jews (Judaizers) in Jerusalem take offence at His works, and their chiefs already oppose Him. as mortal enemies, v. Then, the same antagonism developes itself also in Galilee amongst His outward adherents themselves, vi. 1-59. Even within the company of His discipleship dissatisfaction arises, which has for its effect, that many go back again, vers. 60-71. And at last the spirit of opposition discovers itself even in the brethren of Jesus, vii. 1-9.

All this announces a fermentation between the elements of light favourably inclined towards the Lord, and the elements of darkness opposed to Him, having for its effect a conflict in all who surround Him, and making itself known in the sequel by the formation of distinct parties for and against Him. This contest between light and darkness, between the friends and the enemies of Christ, is depicted in the fourth part (chap. vii. 10x. 21). The fermentation and consequent division unfold themselves first, on the occasion of the appearance of Jesus at the feast of Tabernacles in Jerusalem, among the people generally, vii. 10-44. Then in the high council itself, vers. 45-53. It exhibits itself in great fluctuations from unbelief to faith, viii. 1-30; from faith to unbelief, vers. 31-59; in the fact that the blind are made to see, and those who see are made blind (ix.-x. 18). It is completed in the repeated divisions among the Jews for and against Christ, vers. 19-21.

In this manner is introduced the rupture between the friends and enemies of Christ, the children of light and the children of darkness, which is described in the fifth part (chap. x. 22-xiii. 30). This rupture first breaks forth in a distinct form in the antagonism between the unbelieving Judaizers in Judea, who desire to slay the Lord, and the believing disciples of John in Perea, amongst whom He finds a refuge, x. 22-42; later, at the grave of Lazarus, between the believing and unbelieving Jews in Jerusalem and Judea, xi. 1-57. After the purging process, which impended even over the company of the disciples, has announced itself in the conflict between a false apostle and a true female disciple, xii. 1-8, we are informed of a rupture between a great multitude of people receiving the Lord with acclamations, and the chief priests who desire to destroy with Him His friends also, and the Pharisees, who are full of rage on account of the enthusiasm of the people in His favour, vers. 9-19. With

prophetic significance, there is then unfolded an antagonism between the Gentile Greeks from other lands, who came to do homage to Christ, and the majority of the Jewish people, who fall away from Him in unbelief, which occasions Christ to withdraw into a place of concealment, vers. 20-50. Finally, it comes to a rupture in the company of the disciples themselves, by Judas being separated from their number, xiii. 1-30. With this last the separations are completed, and with them the victory of Christ over the world, in its first and purely spiritual form, is accomplished.

Accordingly, the sixth part describes the Lord, as He now stands in the circle of His friends, the children of the light, opening up and communicating to them the riches of His inner life, and thereby consecrating them as representatives and organs of that life, in order to enlighten and transform the world (xiii. 31-xvii.).

Christ declares to the disciples, that He is now glorified in the Father-thus has been made the principle of the glorification of the world. This should be brought about by His going away, and by their remaining here in connection with the new institution, whereby His love should be spread abroad on the earth; thus by a separation, now to begin, between a heavenly and an earthly kingdom of God. He takes this occasion to inform Peter that he cannot follow Him now, and announces his impending fall, xiii. 31-38. On this He explains to them the glory of the heavenly kingdom, which should be attained through His departure and His union with them in the Spirit (under the starry heavens), xiv. 1-31. Further, the glory of the earthly kingdom, which should be brought about by their continuing in His love, and by the influence exerted by them on the world, for which purpose He promises to send them His Spirit (among burning garden-fires in the valley of Kidron), xv. 1-xvi. 23. He then gives them the explanation how all this can be effected, namely, by His life being glorified in them; and finally, He gives them the key for the understanding of His whole life, xvi. 24-30. After He has thus communicated to them an anticipation of their glorious future, He announces their approaching flight and dispersion, vers. 31-33. With this He passes over to His high-priestly intercession, in which He commits them to the Father, and which developes itself, as it proceeds, into an intercession for all believers to the final glori

fication of the world, and thus to the final disappearance of the old form of the world (before the passage of the Kidron), xvii.

In the seventh part we see Christ standing in the midst of His enemies, and how, in the spirit, He obtains one victory after another over them, and over the world in them, whilst He succumbs to them with respect to His outward life (chaps. xviii. xix.). This shows itself first, in His bearing towards those who came to apprehend Him, xviii. 1-11; then in His examination before the high priests, more especially Annas, where He appears in all the majesty of His character, whilst Peter, under the scrutiny of the servants, falls, vers. 12-27; further, in His examination by Pilate, xviii. 28-xix. 16; finally at Golgotha, vers. 17-30. Even His dead body becomes for His enemies a sign of terror, vers. 31-37; and the special triumph is accorded to Him, that in His death two members of the Sanhedrim confess His name, and prepare for Him the most honourable burial, vers. 38-42. In these victories of the spirit, and of the soul or heart, is the outward victory already announced, which becomes manifest in the history of the resurrection.

Finally, the eighth part declares to us Christ's perfected personal triumph over the world, and the kingdom of darkness, in the history of His resurrection. Christ evidences His victory by giving to His own the full assurance of His resurrection (chap. xx.). These evidences are at the same time acts, by which He destroys the last elements and remaining effects of the kingdom of darkness in the hearts of the disciples: the excitement and inconsolableness of Mary Magdalene, vers. 1-18; the fear in the company of the apostles, vers. 19-23; the unbelief in Thomas, vers. 24-29. With these evidences the Gospel history in the more limited sense is concluded, vers. 30, 31.

The epilogue, however, in the ninth part, which forms a pure contrast to the prologue in the first part, concludes the Gospel in the more general sense. We find here the post-historical operations of Christ in the world, until the completion of the world's transformation, or to His coming again, in special evidences of His resurrection life, symbolically represented (chap. xxi.). First, on the occasion of a new manifestation of the Lord in the midst of the greater number of the apostles, His relation and conduct towards the Church on earth are depicted, vers. 1-14. Then, in the conversation of the Lord with Peter, vers.

15-19; and in His intimations regarding John, vers. 20-24, His perpetual administration in the Church, and through the Church in the world, is represented, according to the two opposite most essential types of His operation, namely, the Petrine and the Johannean, as it first manifests itself in a pre-eminently legal ecclesiastical form, and thereafter, towards the end of the world, developes itself in the formation of an ideal, free, and enduring Church. It accords with this conception, that the Gospel closes with a testimony on the part of the Church to the truth of the records it contains, and to the boundlessness of the Gospel history, vers. 24, 25.

NOTES.

1. The further attacks of the Tübingen school on the genuineness of the Gospel of John, which have appeared since the introduction to this work was penned, have not in the least tended to make me give up the convictions there expressed (see above, vol. i. p. 165 ff. and 183 ff.) regarding the genuineness of the fourth Gospel. This is not the place to carry the above examination down to the present time, in continuation of what has already been made public. Still less can it be duty here to go into detail, the more it is forced on my observation, that these opponents are accustomed to remove out of the way the most material elements which militate against their own views, by simply ignoring them. As regards, e.g., the external testimonies for the genuineness of the Gospel, the assertion (as above, p. 169) has not yet been confuted, that the reason why Papias did not speak of the fourth Gospel, was because he was able to have personal intercourse with the Apostle John, whom he meant (in the passage referred to, Euseb. iii. 39),' under the name of the Presbyter John. As little has the remark, p. 166, met with full justice that Tatian's Diatessaron, according to its name, must have necessarily been founded on four acknowledged Gospels; that other Gospels than those which later stand forth as acknowledged, cannot possibly have been meant; that, again, the Diatessaron of Tatian must have had a strict reference to the ἀπομνημονεύματα τῶν ἀποστόλων of his master Justin. The

1 For which, e.g., a suitable place would have been in Zeller's Jahrb. 1845,

p. 653.

2 Which in the above, p. 625, is overlooked.

testimonies of Justin regarding the Memorabilia of the apostles, the reference of Tatian to the four, and the testimony of Theophilus of Antioch to the four Gospels, especially to John, must be considered in their historical connection, in order to understand the impossibility, that one of Tatian's four could have sunk back among the Apocrypha, whilst, on the other hand, another apocryphal Gospel had sprung up, and in all haste taken the place of the discredited Gospel; and therefore the necessity of the conclusion, that his four Gospels were none other than the canonical ones. Also, the explanation (p. 184) why the fourth Gospel was not much quoted during the first half of the second century, still demands a more exact examination, and is not disposed of by rhetorical assertions as to the speediness with which the Gospel of John must have become popular after its first appearance.1 Dr Zeller has specially imposed upon himself the task (in his article on the External Testimonies regarding the Existence and the Origin of the Fourth Gospel, 1845; and in his further remarks on the question regarding John, 1847) of invalidating the external testimonies for the fourth Gospel. His argumentation, founded on the silence of Papias, has been already mentioned. His remarks against the meaning of the term 'Presbyter John,' as applied to the apostle (1847, pp. 166, etc.), can be turned to the best account in favour of our view. This is not the place to examine how far a pseudo-Barnabas, a pseudo-Ignatius, and a pseudo-Polycarp may be associated with the supposed pseudo-Paul, pseudo-John, and the other pseudoEvangelists and pseudo-apostles, in order to complete the pseudology, from which the school of Baur (among whom indirectly the pseudo-Isodore may again come to high honour) derives the main support and stability of apostolic doctrine and tradition. We therefore at once pass over to Justin Martyr. Zeller has arranged the passages in Justin's writings, along with those of John which they recall, or are said to recall. He seeks to solve, or rather to dissolve, the points of resemblance. When, however, he has laboured through the looser earth to the hard granite, in other words, has come to undeniable instances of agreement, he discovers a mode of evasion (606, etc.), against which all special reasoning is in vain; the resemblances must be explained from the conceptions of a time which was full of the Logos1 See the same, p. 649.