Lives of the apostles of Jesus Christ

by David Francis Bacon

In connection with John’s living at Ephesus, a story became afterwards current about his meeting him on one occasion and openly expressing a personal abhorrence of him. “Irenaeus [Against Heresies, III. c. 4. p. 140,] states from Polycarp, that John once going into a bath at Ephesus, discovered Cerinthus, the heretic, there; and leaping out of the bath he hastened away, saying he was afraid lest the building should fall on him, and crush him along with the heretic.” Conyers Middleton, in his Miscellaneous works, has attacked this story, in a treatise upon this express point. (This is in the edition of his works in four or five volumes, quarto; but I cannot quote the volume, because it is not now at hand.) Lardner also discusses it. (Vol. I. p. 325, vol. II. p. 555, 4to. edition.)

There can be no better human authority on any subject connected with the life of John, than that of Irenaeus of Lyons, [A. D. 160,] who had in his youth lived in Asia, where he was personally acquainted with Polycarp, the disciple and intimate friend of John, the apostle. His words are, “John, the disciple of the Lord, wishing by the publication of his gospel to remove that error which had been sown among men, by Cerinthus, and much earlier, by those called Nicolaitans, who are a fragment of science, (or the Gnosis,) falsely so called;——and that he might both confound them, and convince them that there is but one God, who made all things by his word, and not, as they say, one who was the Creator, and another who was the Father of our Lord.” (Heresies, lib. III. c. xi.) In another passage he says,——“As John the disciple of the Lord confirms, saying, ‘But these are written that you may believe that Jesus is the Son of God, and that believing, you may have eternal life in his name,’——guarding against these blasphemous notions, which divide the Lord, as far as they can, by saying that he was made of two different substances.” (Heresies, lib. III. c. xvi.) Michaelis, in his Introduction on John, discusses this passage, and illustrates its true application.

It appears well established by respectable historical testimony, that Cerinthus was contemporary with John at Ephesus, and that he had already made alarming progress in the diffusion of these and other peculiar errors, during the life of the apostle. John therefore, now in the decline of life, on the verge of the grave, would wish to bear his inspired testimony against the advancing heresy; and the occasion, scope, and object of his gospel are very clearly illustrated by a reference to these circumstances. The peculiar use of terms, more particularly in the first part,——terms which have caused so much perplexity and controversy among those who knew nothing about the peculiar technical significations of these mystical phrases, as they were limited by the philosophical application of them in the system of the Gnostics,——is thus shown in a historical light, highly valuable in preventing a mis-interpretation among common readers. This view of the great design of John’s gospel, will be found to coincide exactly with the results of a minute examination of almost all parts of it, and gives new force to many passages, by revealing the particular error at which they were aimed. The details of these coincidences cannot be given here, but have been most satisfactorily traced out, at great length, by the labors of the great modern exegetical theologians, who have occupied volumes with the elucidation of these points. The whole gospel indeed, is not so absorbed in the unity of this plan, as to neglect occasions for supplying general historical deficiences in the narratives of the preceding evangelists. An account is thus given of two journeys to Jerusalem, of which no mention had ever been made in former records, while hardly any notice whatever is taken of the incidents of the wanderings in Galilee, which occupy so large a portion of former narratives,——except so far as they are connected with those instructions of Christ which accord with the great object of this gospel. The scene of the great part of John’s narrative is laid in Judea, more particularly in and about Jerusalem; and on the parting instructions given by Christ to his disciples, just before his crucifixion, he is very full; yet, even in those, he seizes hold mainly of those things which fall most directly within the scope of his work. But throughout the whole, the grand object is seen to be, the presentation of Jesus as the Messiah, the son of the living, eternal God, containing within himself the Life, the Light, the Only-begotten, the Word, and all the personified excellences, to which the Gnostics had, in their mystic idealism, given a separate existence. It thus differs from all the former gospels, in the circumstance, that its great object and its general character is not historical, but dogmatical,——not universal in its direction and tendency, but aimed at the establishment of particular doctrines, and the subversion of particular errors.

Another class of sectaries, against whose errors John wrote in this gospel, were the Sabians, or disciples of John the Baptist;——for some of those who had followed him during his preaching, did not afterwards turn to the greater Teacher and Prophet, whom he pointed out as the one of whom he was the forerunner; and these disciples of the great Baptizer, after his death, taking the pure doctrines which he taught, as a basis, made up a peculiar religious system, by large additions from the same Oriental mysteries from which the Gnostics had drawn their remarkable principles. They acknowledged Jesus Christ as a being of high order, and designate him in their religious books as the “Disciple of Life;” while John the Baptist, himself somewhat inferior, is called the “Apostle of Light,”——and is said to have received his peculiar glorified transfiguration, from a body of flesh to a body of light, from Jesus at the time of his baptism in the Jordan; and yet is represented as distinguished from the “Disciple of Life,” by possessing this peculiar attribute of Light.

This mystical error is distinctly characterized in the first chapter of this gospel, and is there met by the direct assertions, that in Jesus Christ, the Word, and the God, was not only life, but that the LIFE itself was the LIGHT of men;——and that John the Baptist “was not the Light, but was only sent to bear witness of the Light;” and again, with all the tautological earnestness of an old man, the aged writer repeats the assertion that “this was the true Light, which enlightens every man that comes into the world.” Against these same sectaries, the greater part of the first chapter is directed distinctly, and the whole tendency of the work throughout, is in a marked manner opposed to their views. With them too, John had had a local connection, by his residence in Ephesus, where, as it is distinctly specified in the Acts of the Apostles, Paul had found the peculiar disciples of John the Baptist long before, on his first visit to that city; and had successfully preached to some of them, the religion of Christ, which before was a strange and new thing to them. The whole tendency and scope of this gospel, indeed, as directed against these two prominent classes of heretics, both Gnostics and Sabians, are fully and distinctly summed up in the conclusion of the twentieth chapter;——“These things are written, that ye might believe that Jesus is the Christ, the Son of God, and that in believing on him, ye might have LIFE through his name.”

As to the place where this gospel was written, there is a very decided difference of opinion among high authorities, both ancient and modern,——some affirming it to have been composed in Patmos, during his exile, and others in Ephesus, before or after his banishment. The best authority, however, seems to decide in favor of Ephesus, as the place; and this view seems to be most generally adopted in modern times. Even those who suppose it to have been written in Patmos, however, grant that it was first given to the Christian world in Ephesus,——the weight of early authority being very decided on this latter point. This distinction between the place of composition and the place of publication, is certainly very reasonable on some accounts, and is supported by ancient authorities of dubious date; but there are important objections to the idea of the composition of both this and the Apocalypse, in the same place, during about one year, which was the period of his exile. There seem to be many things in the style of the gospel which would show it to be a work written at a different period, and under different circumstances from the Apocalypse; and some Biblical critics, of high standing, have thought that the gospel bore marks in its style, which characterized it as a production of a much older man than the author of the energetic, and almost furious denunciations of the Apocalypse, must have been. In this case, where ancient authority is so little decisive, it is but fair to leave the point to be determined by evidence thus connected with the date, and drawn from the internal character of the composition itself,——a sort of evidence, on which the latest moderns are far more capable of deciding than the most ancient, and the sagest of the Fathers. The date itself is of course inseparably connected with the determination of the place, and like that, must be pronounced very uncertain. The greatest probability about both these points is, that it was written at Ephesus, after his return from Patmos; for the idea of its being produced before his banishment, during his first residence in Asia, has long ago been exploded; nor is there any late writer of authority on these points, who pretends to support this unfounded notion.

HIS FIRST EPISTLE.

All that has been said on the character and the objects of the gospel, may be exactly applied to this very similar production. So completely does it resemble John’s gospel, in style, language, doctrines and tendencies, that even a superficial reader might be ready to pronounce, on a common examination, that they were written in the same circumstances and with the same object. This has been the conclusion at which the most learned critics have arrived, after a full investigation of the peculiarities of both, throughout; and the standard opinion now is, that they were both written at the same time and for the same persons. Some reasons have been given by high critical authority, for supposing that they were both written at Patmos, and sent together to Ephesus,——the epistle serving as a preface, dedication, and accompaniment of the gospel, to those for whom it was intended, and commending the prominent points in it to their particular attention. This beautiful and satisfactory view of the object and occasion of the epistle, may certainly be adopted with great propriety and justice; but in regard to the places of its composition and direction, a different view is much more probable, as well as more consistent with the notion, already presented above, of the date and place of the gospel. It is very reasonable to suppose that the epistle was written some years after John’s return to Ephesus,——that it was intended, (along with the gospel, for the churches of Asia generally, to whom John hoped to make an apostolic pastoral visit, shortly,) to confirm them in the faith, as he announces in the conclusion. There is not a single circumstance in gospel or epistle, which should lead any one to believe that they were directed to Ephesus in particular. On the contrary, the total absence of anything like a personal or local direction to the epistle, shows the justice of its common title, that it is a “general epistle,” a circular, in short, to all the churches under his special apostolic supervision,——for whose particular dangers, errors and necessities, he had written the gospel just sent forth, and to whom he now minutely commended that work, in the very opening words of his letter, referring as palpably and undeniably to his gospel, as any words can express. “Of that which ‘was from the beginning, of the Word,’ which I have heard, which I have seen with my eyes, which I have looked upon, which my hands have handled,——of the Word of Life” &c.; particularizing with all the minute verbosity of old age, his exact knowledge of the facts which he gives in his gospel, assuring them thus of the accuracy of his descriptions. The question concerns his reputation for fidelity as a historian; and it is easy to see therefore, why he should labor thus to impress on his readers his important personal advantages for knowing exactly all the facts he treats of, and all the doctrines which he gives at such length in the discourses of Christ. Again and again he says, “I write,” and “I have written,” recapitulating the sum of the doctrines which he has designed to inculcate; and he particularizes still farther that he has written to all classes and ages, from the oldest to the youngest, intending his gospel for the benefit of all. “I have written to you, fathers,”——“unto you, young men,”——“unto you, little children,” &c. What else can this imply, than a dedication of the work concerning “the WORD,” to all stations and ages,——to the whole of the Christian communities, to whom he commits and recommends his writings;——as he writes “to the fathers——because they know him who was from the beginning,”——in the same way “to the young men, because they are constant, and the Word of God dwells in them,” and “that the doctrine they have received may remain unchangeable in them,” and “on account of THOSE WHO WOULD SEDUCE THEM.” He recapitulates all the leading doctrines of his gospel,——the Messiahship, and the Divinity of Jesus,——his Unity, and identity with the divine abstractions of the Gnostic theology. Here too, he inculcates and renewedly urges the great feeling of Christian brotherly love, which so decidedly characterizes the discourses of Jesus, as reported in his gospel. So perfect was the connection of origin and design, between the gospel and this accompanying letter, that they were anciently placed together, the epistle immediately following the gospel; as is indubitably proved by certain marks in ancient manuscripts.

It was mentioned, in connection with a former part of John’s life, that this epistle is quoted by Augustin and others, under the title of the epistle to the Parthians. It seems very probable that this may have been also addressed to those churches in the east, about Babylon, which had certainly suffered much under the attacks of these same mystical heretics. It is explained, however, by some, that this was an accidental corruption in the copying of the Greek.——The second epistle was quoted by Clemens Alexandrinus, under the title of “the epistle to the virgins,” προς παρθενους, which, as some of the modern critics say, must have been accidentally changed to παρθους, by dropping some of the syllables, and afterwards transferred to the first (!) as more appropriate;——a perfectly unauthorized conjecture, and directly in the face of all rules of criticism.

THE SECOND AND THIRD EPISTLES.