Συναδυσι μεν γαρ αλληλοις το ευαγγελιον και ἡ επιστολη. _Dionys. Alexandr. ap Euseb., H. E., vii., 25._
"And these things write we unto you, that your joy may be full."--1 JOHN i. 4.
From the wholesale burning of books at Ephesus, as a consequence of awakened convictions, the most pregnant of all commentators upon the New Testament has drawn a powerful lesson. "True religion," says the writer, "puts bad books out of the way." Ephesus at great expense burnt curious and evil volumes, and the "word of God grew and prevailed." And he proceeds to show how just in the very matter where Ephesus had manifested such costly penitence, she was rewarded by being made a sort of depository of the most precious books which ever came from human pens. St. Paul addresses a letter to the Ephesians. Timothy was Bishop of Ephesus when the two great pastoral Epistles were sent to him.[31] All St. John's writings point to the same place. The Gospel and Epistles were written there, or with primary reference to the capital of Ionia.[32] The Apocalypse was in all probability first read at Ephesus.
Of this group of Ephesian books we select two of primary importance--the Gospel and First Epistle of St. John. Let us dwell upon the close and thorough connection of the two documents, upon the interpenetration of the Epistle by the Gospel, by whatever name we may prefer to designate the connection.
It is said indeed by a very high authority, that while the "whole Epistle is permeated with thoughts of the person and work of Christ," yet "direct references to facts of the Gospel are singularly rare." More particularly it is stated that "we find here none of the foundation and (so to speak) crucial events summarised in the earliest Christian confession as we still find them in the Apostles' creed." And among these events are placed, "the Birth of the Virgin Mary, the Crucifixion, the Resurrection, the Ascension, the Session, the Coming to Judgment."
To us there seems to be some exaggeration in this way of putting the matter. A writing which accompanied a sacred history, and which was a spiritual comment upon that very history, was not likely to repeat the history upon which it commented, just in the same shape. Surely the Birth is the necessary condition of having come in the flesh. The incident of the piercing of the side, and the water and blood which flowed from it, is distinctly spoken of; and in that the Crucifixion is implied. Shrinking with shame from Jesus at His Coming, which is spoken of in another verse, has no meaning unless that Coming be to Judgment.[33] The sixth chapter is, if we may so say, the section of "the Blood," in the fourth Gospel. That section standing in the Gospel, standing in the great Sacrament of the Church, standing in the perpetually cleansing and purifying efficacy of the Atonement--ever present as a witness, which becomes personal, because identified with a Living Personality[34]--finds its echo and counterpart in the Epistle towards the beginning and near the close.[35]
We now turn to that which is the most conclusive evidence of connection between two documents--one historical, the other moral and spiritual--of which literary composition is capable. Let us suppose that a writer of profound thoughtfulness has finished, after long elaboration, the historical record of an eventful and many-sided life--a life of supreme importance to a nation, or to the general thought and progress of humanity. The book is sent to the representatives of some community or school. The ideas which its subject has uttered to the world, from their breadth and from the occasional obscurity of expression incident to all great spiritual utterances, need some elucidation. The plan is really exhaustive, and combines the facts of the life with a full insight into their relations; but it may be missed by any but thoughtful readers. The author will accompany this main work by something which in modern language we might call an introduction, or appendix, or advertisement, or explanatory pamphlet, or encyclical letter. Now the ancient form of literary composition rendered books packed with thought doubly difficult both to read and write; for they did not admit foot-notes, or marginal analyses, or abstracts. St. John then practically says, first to his readers in Asia Minor, then to the Church for ever--"with this life of Jesus I send you not only thoughts for your spiritual benefit, moulded round His teaching, but something more; I send you an _abstract_, a compendium of contents, at the beginning of this letter; I also send you at its close a key to the plan on which my Gospel is conceived." And surely a careful reader of the Gospel at its first publication would have desired assistance exactly of this nature. He would have wished to have a synopsis of contents, short but comprehensive, and a synoptical view of the author's plan--of the idea which guided him in his choice of incidents so momentous and of teaching so varied.