Thisparticularprophecy wins for Joel a prominent ]ilace in the NT. St. Peter at once recognized its fulhlment in that outpouring of the Spirit, that baptism of fire, that Divine intoxication, which was exjierienced on the day of Pentecost. He quoted the prophet's words, and the question naturally arises hoAV he interpreted 'upon all tlesh.' Was he, like the prophet himself, still a particularist, exteniling the promised blessing to all the Jews of the Diaspora, but limiting it to them, and so making the old distinction of Israel from the heathen more marked than ever ? Or did he there and then change his standpoint so as to include the nations in his purview ? Did he in that hour of inspiration read into Joel's words the later universalism of St. Paul ? Probably the issue did not become clear to his mind so soon. It was not a day for correct definitions but for over- whelming impressions. Enough that to the effusion of the Spirit there was meantime no limit of sex ('your sons and your daughters'), of age ('your young men, your old men'), or of condition (' my bondmen and my bondwomen'). Time would also show that there was to be no limit of race (Jew or Gentile) ; for however men (even prophets) may limit 'all flesh,' to Christ and His Church it means ' all humanity.' James Strahan.
JOHN.— See James and John, Sons of Zebe-
DEE.
JOHN, EPISTLES OF.— I. The FIRST EPISTLE. — 1. Contents. — It is not easy to summarize tiie con- tents of the First Epistle. The ' aphoristic medi- tations'of this mystic writer are strung together in such fashion that they almost defy analysis. The most successful attempt is that of T. Haring (' Gedankengang und Grundgedanke des 1**° Johannesbriefs,' in Theol. Abhandltmgen C. von Weizsdcker gewidniet, Freiburg i. B., 1892). If we cut off the first four verses, which are clearly an introduction, and also 5'^'"^S which form a final summary', the main body of the Epistle gives us a triple presentation of two leading ideas. The ethical thesi.s, ' Without walking in light, more specially defined as love of the brethren, there can be no fellowship with God,' is developed in the sections \^-2^\ 228<')-3-^ 4^--i. The christological thesis, ' Beware of those who deny that .Jesus is the Christ,' is similarly developed in 2'^"^, 4'-^ 5i(?5)-i2_ In the first presentation (P-2-'^) the two theses are stated without any indication of their mutual connexion ; in the second (2-*-4'') they are again presented in the same order, but the verses (323. 24) -which form the transition from the one to tlie other are so worded as to bring out clearly the intimate connexion which the author finds between them ('his command is that we should believe, and love as he commanded") ; in the third (4'-5''-) they are inseparably intertwined. A rough analysis may be attempted.
11-^. — The introduction states the writer's pur- pose— to rekindle the true joy of fellowship in his readers, by recalling the old message of Life, which has been from the beginning, and of late has been manifested in Jesus, the Son of God (l'"*).
1^-2^.— (a) The burden of that message is that God is Light. As the light must shine, so it is of His essence to reveal Himself to those whom He has made to share His fellowship. In spite of what some Gnostics may say, there is nothing in His nature that hides Him from all but a few select souls. But 'light' describes, so to speak. His character as well. Fellowship with Light is only possible for those who 'walk in light.' To claim fellowship, and go on committing deeds of darkness, is to tell a lie. But for those who try. He has prescribed a way of dealing with their partial failures (v.'^). Two similar false pleas are then set aside : the denial that sin is a real power, active for evil, in those who have sinned, and the denial that actual sin has been committed. They are shown to be contrary to experience, and to what we know of God's dealing with men (vv.^"^"). In 2' the writer sets aside a false inference which might be drawn from what he has said. The uni- versality of sin might seem to be an excuse for acquiescence. The writer states that he writes to prevent, not to condone, sin. And this is possible, for in the Christian society the means are ready to hand for dealing with the sins which occur. The Paraclete is pleading their cause in heaven, and He is the propitiation He ministers. And men can know how they stand. Obedience is the sign of knowledge of God. Men are in union with God when they try to follow the steps of the Christ (vv.-""). In vv.'^-i^ thesis and warning are put forward on the grounds of the readers' circum- stances and experiences. Obedience to command suggests a general statement of tlie command to love. ' Thou shalt love thy neighbour ' is an old command. It received new force and meaning in the light of Christ's life, and the new life which Christians have learned to live. This is more clearly realized as in the new society the darkness passes away. A man cannot be in the light and
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