(c) St. John. — We have already referred to the problem raised by the passages in the Fourth Gospel which speak of eternal life as a present possession, and given reasons for believing that they truly represent the teaching of Jesus. But however much we may be convinced of the his- toric foundation of the discourses, there can be no aoubt that, in their jiresent form at least, they show truces of the reflexion of the evangelist. The connexion between the Gospel and the Epistle is too close to be overlooked. This connexion is evident in thought as well as in language. In lioth we have a single conception, clear-cut, uniform, consistent. We have to do with a form of teacliiii^; which may be contrasted with other parts of tlie NT as belonging to a distinct type. In presenting the Johannine te.iching, therefore, we follow most recent scholars in using both Gospel and Epistles as sources.
In St. John the conception of salvation as a present spiritual experience reaches its culmina- tion. There are indeed traces of the more common eschatological conception, esp. in the First Epistle {e.g. 2"-« 3> 4"; cf. Jn S** 6"-»« 21*'), but they
hold a comparatively subordinate place. Salva- tion is represented, as in the Synoptics, as eternal life. But for this life a man need not wait till the Parousia. It is already the possession of all who believe on Christ. lie that hears Christ's word, and believeth Him that sent Him, ' hath eternal life, and cometh not into judgment, but hath passed out of death into life ' (5^ ; cf. w."'- " 3™, 1 Jn 4"' 5'-). Christ is represented as the bread of life (6'-), of wliich, if a man eat, he shall live for ever (v."). He is the resurrection and the life ( 1 1'^), and whosoever livetli and believeth on Hhu shall never die (11^"). Cf. also the passage* which speak of regeneration (Jn 3', 1 Jn 3" 5').
When we look more closely into the nature of this new life, we find that it has two main charac- teristics : it is a life of spiritual insight and of holy affection. These are indicated by the two words ' light' and ' love.'
Like St. Paul, St. John makes the sharpest possible contrast between the sinful world without Christ and the new spiritual society brought into existence by His redemption. To St. John, as to St. Paul, the whole world lieth in the evil one (1 Jn .118), and the greatest need of man is to be delivered from the bond- age of sin (Jn sy+y*"). But to St. John the characteristic mark of this sinful state is ignorance, and the remedy which is needed is knowledge. It is the truth which must make men free (Jn 8"-2, cf. e^). The world lies in darkness (!'). It does not know God and His Christ. It does not apprehend, and therefore will not receive. His message. Into such a world the Logos comes, as light. His influence is as wide as humanity (19). In the fulness of time He becomes fiesh and dwells among men (lH), and they behold His glory, as of the Only-begotten from the Father, full of grace and tnith (l"). He declares the God whom no man hath seen at any time (l^^. Nay, more, in Hij own person He clearly manifests Him ; for He that hath seen Him hath seen the Father (149). He is the light of the world (8)2 95 1246), and the condemnation of men consists in the fact that when light was come into the world, they loved darkness better than light, because their works were evil (319 ; cf . 1236 ' sons of light ' as a s.\-nonym for the saved). For this is etern.il life, to know God. who is Himself light (1 Jn 16), and Jesus Christ whom He has sent (ITS, ot 1 Jn 620).
But the redeemed life is not merely a life of knowledge. It is also a Ufe of love. God is love (1 Jn 48) as well as light, and every one that loveth is begotten of God and knoweth God (1 Jn 47). The clearest proof of the passage of the disciple* from death to life is the presence of a loving spirit (1 Jn S", of. Jn IS*"). ' He that saith he is in the light, and hateth hi» brother, is in the darkness even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbUng in him'(l Jn 2»- 10). The intimacy of the relation- ships into which men enter through the Christian life is often emphasized. They are children of God (1 Jn 3'- 2). They are Christ's dear friends, to whon), unlike those who are merely servants. He makes known all that He has heard of His Father (Jn 15'*). The one commandment which He lays upon them i« that thev should love one another, even as He has loved them (13»>, cf.151').
The secret of this new life of light and love is union with Christ. He is the vine, of which the disciples are branches (Jn 15'*). He is the heavenly bread upon which they feed (6*"-**). From Him comes that water of life which, when once received, never faileth, but becomes in each man a well of water, springing up unto eternal life (4", cf. 6*>). He is the good shepherd who lays down His life for the sheep (10") ; the grain of" wheat, which, falling into the ground in appa- rent death, springs up to bear much fruit (12"). Nor is this mediatorial work confined to His earthly life. If He leaves the disciples at death, it is to return by the Holy Spirit (14'»-'*), the I'aradete, wbo shall institute a yet more intimate relation tlian that \vliich has gone before ( 10'- '■'• "), bringing to remembrance the things of Christ (14^", cf. 16"), leading the disciples, as they are able to bear it, into all the truth (16", cf. 1 Jn 5'), becoming the bond through which Christ and the Father are united to them in a communion that shall know no end (cf. 14-* with '« 17"-=^, 1 Jn 3=*).