Syriac lectionary is not older than the eleventh century. (4) The early Latin copies, like D, admitted interpolations very freely. Jerome, on the authority of some Greek MSS., retained it in the Vulgate. Ambrose and Augustine treated it as authentic. Later Latin writers naturally followed the authority of these great names. We conclude "that the Section first came into S. John's Gospel as an insertion in a comparatively late Western text, having originally belonged to an extraneous independent source......that the Section was little adopted in texts other than Western till some unknown time between the fourth or fifth and the eighth centuries, when it was received into some influential Constantinopolitan text" (Westcott and Hort). Having found its way into most of the late Greek MSS. and into almost all the Latin texts, it was allowed by Erasmus to remain in its usual place, and hence became established in the Textus Receptus. APPENDIX E. Εἰς τὸν αἰῶνα and Ζωὴ αἰώνιος. Both these expressions are of frequent occurrence in S. John's Gospel: the former of them is best rendered for ever,' and the second, eternal life.' The The literal meaning of els Tòv alŵva (vi. 51, 58, viii. 35, xii. 34, xiv. 16; 1 John ii. 17; 2 John 2) is 'unto the age.' The expression is of Jewish origin. The Jews were accustomed to divide time into two periods, the time preceding the coming of the Messiah, and the age of the Messiah. The latter was spoken of as 'the Age,' the age κar' Cox, the age to which the hopes of all Israel looked forward: it was 'the Age,' ó alŵv, just as the Messiah Himself was 'the Coming One,' ò èpxóμeros (vi. 14, xi. 27; Matt. xi. 3; Luke vii. 19, 20). Apostles and the Early Christian Church adopted the same language with an important change of meaning. They knew that the Messiah had come, and that 'the Age' in the Jewish sense of the term had already begun: but they once more transferred 'the Age' to the unknown and possibly remote future. 'The Age' for them meant the period which would be inaugurated by the Return of the Messiah rather than by His First Coming: it represented, therefore, the period of Christ's Second Coming, when all His enemies shall be put under His feet, and 'He shall deliver up the kingdom to God, even the Father' (1 Cor. xv. 24). Hence, eis Tòv alŵva means 'unto the age' of the Kingdom of God. Literally, therefore, the expression states no more than that there is to be duration to the end of the world; for this world ends when 'the Age' begins. But the expression seems to imply a good deal more than this. It appears to have behind it the understood belief, that whatever is allowed to see the Kingdom of God will continue to endure in that kingdom; and as that kingdom is to have no end, so enduring els tòv alŵva includes, though it does not express, enduring, not merely until the end of this world, ἡ συντελεία τοῦ αἰῶνος [τούτου] (Matt. xiii. 40, 49, xxiv. 3, xxviii. 20), but 'for ever.' Similarly, son alúvios means life that is suitable to 'the Age,' the life of those who share in the Kingdom of God. Like els tòv aiŵva, it does not express, but it probably implies, the notion of endlessness: and we have a word in English which does much the same, and which is therefore the best rendering to give of alúvios, viz. 'eternal.' 'Everlasting,' which in A.V. is frequently used to translate alúvios (iii. 16, 36, iv. 14, v. 24, vi. 27, 40, 47, xii. 50; Matt. xviii. 8, &c.) expresses the notion of endlessness and nothing more: it expresses, therefore, just that idea which alúvios probably implies, but does not directly state. Whereas 'eternal' is almost exactly the word we require. Eternity is the negation of time, that which to higher intelligences than ours takes the place of time, and will do so to our glorified intelligences when time has ceased to be. But when we have said that eternity is not time, we have said all that intelligibly and with certainty can be said about it. All our experience and thought involve the condition of time; and to endeavour to imagine a state of things from which time is absent is to attempt an impossibility. When we banish time from thought, we cease to think. Time, then, is the condition of life in this world; eternity is the condition of life in the world to come: and therefore swn aluvios, the life of the Age,' the life of the world to come, is best expressed in English by the words 'eternal life.' This eternal life, S. John assures us again and again (iii. 36, v. 24, vi. 47, 54, xvii. 3), can be possessed in this world, but it can only be understood in the world to come (1 John iii. 2). It is worth remarking that S. John applies the term alúvios to nothing but 'life,' and that for this aeonian life the word is always swn and never Bios. Bios does not occur in S. John's Gospel at all, and only twice in the First Epistle;-in the phrases dλašovela Toû Biov (ii. 16), the vainglory of life,' i.e. arrogancy and ostentation exhibited in the manner of living, and ò Bios TOû Kóσμov (iii. 17), 'the world's means of life,' i.e. the goods of this world. In Aristotle and Greek philosophy generally Bios is higher than wn: Bios is the life peculiar to man as a moral being; (wn is the vital principle which he shares with brutes and vegetables. In N.T. wý is higher than Bios: Bios is, as before, the life or livelihood of man; but wý is the vital principle which he shares with God. Contrast Blos in Luke viii, 14, 43, xv. 12, 30; 1 Tim. ii. 2; 2 Tim. ii. 4, &c. with Swn in John i. 4, iii. 36, v. 24, 26, 29, 40, &c., &c. Bíos occurs less than a dozen times in the whole of the N.T., whereas (wn occurs upwards of a hundred times: wn is the very sum and substance of the Gospel. The life eternal is this, that they should know Thee the only true God, and Him whom Thou didst send, even Jesus Christ' (xvii. 3). INDICES. 1. GENERAL. Abraham seeing Christ's day, leges of, 70, 120, 193, 196 181-186; internal evidence as Agony, the, implied but not nar- rated by S. John, 257, 313 Alford on Christ's dismissal of the adulteress, 186; on the Alphaeus, or Clopas, 169, 330 angels, 88; appear once only in S. John's narrative, 340 310; examination of Jesus be- fore him peculiar to S. John, Anselm on the gift of the Spirit, antithetic parallelism, 65, 71, 77 aorist and perfect, 192, 210, 237, aorist imperative, 257, 327 Gospel to the, xxxiii; similar- Apostles' defects stated without reserve, 92, 97, 122, 124, 236, Arianism condemned, 136, 226 Arrian quoted, 127 article, absence of the, 87, 162, article repeated, very frequent in assimilation a frequent cause of attempts to proclaim Jesus king, attempts to arrest Jesus, 175, attempts to stone Jesus, 202, attraction, 191, 350 asyndeton, 67, 74, 111, 224, 274, augment, triple, 203 Augustine, on S. John's living in Bacon, Lord, on Pilate's ques- Baptism, Christian, referred to in the Fourth Gospel, 102, 334 6 gument from his being called baskets, significant distinction of, Bernard on Christ's coming and Bethabara, a false reading, 79 Bethesda, an uncertain reading, Bethsaida, two places of this blind, man born, 204; his pro- brethren of the Lord, various bride, figure of the Church, 109 Caesar's friend, 325 Caesar, setting oneself against, Caesarea, Pilate's head-quarters, Caiaphas, his office, character, lowed to the Jews by the Ro- casus pendens, 157, 178, 284, 299 change of gender, 69, 157, 299 characteristics of the Fourth Gos- chief priests, mostly Sadducees, Christology of S. John and of the chronology of the Fourth Gospel Chrysostom, 90, 201, 357 83; Christ's prayer for, 302- 344 Circumcision prior to the Sab- cleansing of the Temple in S. John distinct from that in the Clement of Alexandria quoted, cloths, 245, 336, 339 Clopas or Alphaeus, 330 cocks not excluded from Jerusa- codices, principal, which contain John, xlix, liii, 149, 306, 338, Conder, on Bethany, 79; on Cal- sometimes obscure, 141, 191 cross, size of the, 332; title on crown of thorns, 322 cup of suffering, coincidence with date of the Gospel, xxxvi, 131, David's flight probably not al- denials, S. Peter's, 311; why nar- rated by S. John, 313; diffi- descent of the Spirit, its effects, Fourth Gospel written after |