But, above all things, let us hear how St. John sings us the sweet low hymn that breathes consolation through the terrible fall of the triple hammer-stroke of the rhyme in the _Dies iræ_. We must seek to lead upon earth a life laid on the lines of Christ's. Then, when the Day of the Judgment comes; when the cross of fire (so, at least, the early Christians thought) shall stand in the black vault; when the sacred wounds of Him who was pierced shall stream over with a light beyond dawn or sunset; we shall find that the discipline of life is complete, that God's love after all its long working with us stands perfected, so that we shall be able, as citizens of the kingdom, as children of the Father, to say out all. A Christlike character in an un-Christlike world--this is the cure of the disease of terror. Any other is but the medicine of a quack. "There is no fear in love; but the perfect love casteth out fear, because fear brings punishment; and he that feareth is not made perfect in love."[274]
We may well close with that pregnant commentary on this verse which tells us of the four possible conditions of a human soul--"without either fear or love; with fear, without love; with fear and love; with love, without fear."[275]
Ch. iv. 7, v. 3.
Ver. 3. This verse should divide about the middle.
[256] Apoc. xx. 12, 13.
[257] 1 John ii. 28.
[258] αισχυνθωμεν απ' αυτου, see Jerem. xii. 13 (for מִן בּושׁ). Prof. Westcott happily quotes, "as a guilty thing surprised."
[259] _Coming_, εν τη παρουσια αυτου. The word is not found elsewhere in the Johannic group of writings. But by his use of it here, St. John falls into line with the whole array of apostolic witnesses--with St. Matthew (xxiv. 3-27, 37, 39); with St. Paul (_passim_); with St. James (v. 7, 8); with St. Peter (2 Peter i. 16, iii. 4-12). This fact may well warn critics of the precarious character of theories founded upon "the negative phenomena of the books of the New Testament." (See Professor Westcott's excellent note, _The Epistles of St. John_, 80.)
[260] (εν τη ἡμερα της κρισεως)--"in the Day of the Judgment"--cf. Apoc. xiv. 7. We have "in THE Judgment" (Matt. xii. 41, 42; Luke x. 14, xi. 31, 32)--the indefinite "day of judgment" (Matt. x. 15, xi. 22, 24; Mark vi. 11).
[261] 2 Pet. ii. 9, iii. 7--but "_The_ Day of _The_ Judgment," here only.
[262] Cf. our Lord's words--"_henceforth_ (απ' αρτι) ye shall see the Son of Man _coming_." (Matt. xxvi. 64.)
[263] John v. 21, 29.
[264] Ver. 21.
[265] Ver. 26.
[266] Ver. 24.
[267] Ver. 28, 29.
[268] The writer ventures to lament the substitution of "judgment" for "condemnation," ver. 24. R.V. It is a verbal consistency, or minute accuracy, purchased at the heavy price of a false thought, suggested to many readers who are not scholars. "In John's language κρισις is, (_a_) that _judgment_ which came in pain and misery to those who rejected the salvation offered to mankind by Christ, iii. 19, κ.τ.λ., ερχεσθαι εις κρισιν, to _fall into the state of one thus condemned_, v. 24. (_b_) Judgment of condemnation to the wicked, with ensuing rejection, v. 29." Grimm. Lex. N.T. 247. Between this passage of the fourth Gospel and Apoc. xx., there is a marvellous inner harmony of thought. "The first resurrection" (ver. 6) = John v. 21, 26; then vv. 11, 12, 13 = John v. 28, 29.
[269] Heb. ix. 27; 2 Cor. v. 10, cf. Rom. xiv. 10; Apoc. xx. 11, 12, 13.
[270] μεθ' ἡμων--God's love in itself is perfected. It might be made as perfect as man's nature will admit by an instantaneous act; but God works jointly, in companionship with us. The grace of God "preventing us that we may will, _works with us_ when we will." The essential idea of μετα is _companionship_ or _connexion_. (See Donaldson, _Gr. Gr., 50, 52 a._)