[31] Bengel, on Acts xix. 19, 20, finds a reference to manuscripts of some of the synoptical Gospels and of the Epistles in 2 Tim. iv. 13, and conjectures that, after St. Paul's martyrdom, Timothy carried them with him to Ephesus.
[32] Renan's curious theory that Rom. xvi. 1-16 is a sheet of the Epistle to the Ephesians accidentally misplaced, rests upon a supposed prevalence of Ephesian names in the case of those who are greeted. Archdeacon Gifford's refutation, and his solution of an unquestionable difficulty, seems entirely satisfactory. (Speaker's Commentary, in loc., vol. iii., New Testament.)
[33] It has become usual to say that the Epistle does not advert to John iii. or John vi. To us it seems that every mention of the Birth of God is a reference to John iii. (1 John ii. 23, iii. 9, iv. 7, v. 1-4.) The word αιμα occurs once only in the fourth Gospel outside the sixth chapter (xix. 34; for i. 13 belongs to physiology). Four times we find it in that chapter—vi. 53, 54, 55, 56. Each mention of the "Blood" in connection with our Lord does advert to John vi.
[34] The masc. part. οι μαρτυρουντες is surely very remarkable with the three neuters (το πνευμα, το ὑδωρ, το αιμα) 1 John v. 7, 8.
[35] 1 John i. 7, v. 6, 8.
[36] See note A. at the end of this Discourse, which shows that there are, in truth, four such summaries.
[37] ὁ ακηκοαμεν.
[38] ὁ εωρακαμεν τοις οφθαλμοις ἡμων.
[39] John xx. 20.
[40] ὁ εθεασαμεθα, 1 John i. 1. The same word is used in John i. 14.