All this is quite consistent with the writings of John. He appears there by no means as a soft and sentimental, but as a positive and decided character. He had no doubt a sweet and lovely disposition, but at the same time a delicate sensibility, ardent feelings, and strong convictions. These traits are by no means incompatible. He knew no compromise, no division of loyalty. A holy fire burned within him, though he was moved in the deep rather than on the surface. In the Apocalypse, the thunder rolls loud and mighty against the enemies of Christ and his kingdom, while on the other hand there are in the same book episodes of rest and anthems, of peace and joy, and a description of the heavenly Jerusalem, which could have proceeded only from the beloved disciple. In the Gospel and the Epistles of John, we feel the same power, only subdued and restrained. He reports the severest as well as the sweetest discourses of the Saviour, according as he speaks to the enemies of the truth, or in the circle of the disciples. No other evangelist gives us such a profound inside-view of the antagonism between Christ and the Jewish hierarchy, and of the growing intensity of that hatred which culminated in the bloody counsel; no apostle draws a sharper line of demarcation between light and darkness, truth and falsehood, Christ and Antichrist, than John. His Gospel and Epistles move in these irreconcilable antagonisms. He knows no compromise between God and Baal. With what holy horror does he speak of the traitor, and the rising rage of the Pharisees against their Messiah! How severely does he, in the words of the Lord, attack the unbelieving Jews with their murderous designs, as children of the devil! And, in his Epistles, he terms every one who dishonors his Christian profession a liar; every one who hates his brother a murderer; every one who wilfully sins a child of the devil; and he earnestly warns against teachers who deny the mystery of the incarnation, as Antichrists, and he forbids even to salute them. [577] The measure of his love of Christ was the measure of his hatred of antichrist. For hatred is inverted love. Love and hatred are one and the same passion, only revealed in opposite directions. The same sun gives light and heat to the living, and hastens the decay of the dead.
Christian art has so far well understood the double aspect of John by representing him with a face of womanly purity and tenderness, but not weakness, and giving him for his symbol a bold eagle soaring with outspread wings above the clouds. [578]
The Apocalypse and the Fourth Gospel.
A proper appreciation of John's character as thus set forth removes the chief difficulty of ascribing the Apocalypse and the fourth Gospel to one and the same writer. [579] The temper is the same in both: a noble, enthusiastic nature, capable of intense emotions of love and hatred, but with the difference between vigorous manhood and ripe old age, between the roar of battle and the repose of peace. The theology is the same, including the most characteristic features of Christology and soteriology. [580] By no other apostle is Christ called the Logos. The Gospel is, "the Apocalypse spiritualized," or idealized. Even the difference of style, which is startling at first sight, disappears on closer inspection. The Greek of the Apocalypse is the most Hebraizing of all the books of the New Testament, as may be expected from its close affinity with Hebrew prophecy to which the classical Greek furnished no parallel, while the Greek of the fourth Gospel is pure, and free from irregularities; yet after all John the Evangelist also shows the greatest familiarity with, and the deepest insight into, the Hebrew religion, and preserves its purest and noblest elements; and his style has all the childlike simplicity and sententious brevity of the Old Testament; it is only a Greek body inspired by a Hebrew soul. [581]
In accounting for the difference between the Apocalypse and the other writings of John, we must also take into consideration the necessary difference between prophetic composition under direct inspiration, and historical and didactic composition, and the intervening time of about twenty years; the Apocalypse being written before the destruction of Jerusalem, the fourth Gospel towards the close of the first century, in extreme old age, when his youth was renewed like the eagle's, as in the case of some of the greatest poets, Homer, Sophocles, Milton, and Goethe.
Notes.
I. The Son of Thunder and the Apostle of Love.
I quote some excellent remarks on the character of John from my friend, Dr. Godet (Com. I. 35, English translation by Crombie and Cusin):
"How are we to explain two features of character apparently so opposite? There exist profound receptive natures which are accustomed to shut up their impressions within themselves, and this all the more that these impressions are keen and thrilling. But if it happens that these persons once cease to be masters of themselves, their long-restrained emotions then burst forth in sudden explosions, which fill the persons around them with amazement. Does not the character of John belong to this order? And when Jesus gave to him and his brother the surname of Boanerges, sons of thunder (Mark 3:17), could he have described them better? I cannot think that, by that surname, Jesus intended, as all the old writers have believed, to signalize the eloquence which distinguished them. Neither can I allow that he desired by that surname to perpetuate the recollection of their anger in one of the cases indicated. We are led by what precedes to a more natural explanation, and one more worthy of Jesus himself. As electricity is stored up by degrees in the cloud until it bursts forth suddenly in the lightning and thunderbolt, so in those two loving and passionate natures impressions silently accumulated till the moment when the heart overflowed, and they took an unexpected and violent flight. We love to represent St. John to ourselves as of a gentle rather than of an energetic nature, tender even to weakness. Do not his writings insist before and above all else upon love? Were not the last sermons of the old man 'Love one another?' That is true; but we forget other features of a different kind, during the first and last periods of his life, which reveal something decisive, sharp, absolute, even violent in his disposition. If we take all the facts stated into consideration, we shall recognize in him one of those sensitive, ardent souls, worshippers of an ideal, who attach themselves at first sight, and without reservation, to that being who seems to them to realize that of which they have dreamt, and whose devotion easily becomes exclusive and intolerant. They feel themselves repelled by everything which is not in sympathy with their enthusiasm. They no longer understand a division of heart which they themselves know not how to practice. All for all! such is their motto. Where that all is not, there is in their eyes nothing. Such affections do not subsist without including an alloy of impure egoism. A divine work is needed, in order that the true devotion, which constitutes the basis of such, may shine forth at the last in all its sublimity. Such was, if we are not deceived, the inmost history of John." Comp. the third French ed. of Godet's Com., I. p. 50.
Dr. Westcott (in his Com., p. xxxiii.): "John knew that to be with Christ was life, to reject Christ was death; and he did not shrink from expressing the thought in the spirit of the old dispensation. He learned from the Lord, as time went on, a more faithful patience, but he did not unlearn the burning devotion which consumed him. To the last, words of awful warning, like the thunderings about the throne, reveal the presence of that secret fire. Every page of the Apocalypse is inspired with the cry of the souls beneath the altar, 'How long' (Rev. 6:10); and nowhere is error as to the person of Christ denounced more sternly than in his Epistles (2 John 10; 1 John 4:1ff.)." Similar passages in Stanley.
II. The Mission of John.
Dean Stanley (Sermons and Essays on the Apost. Age, p. 249 sq., 3d ed.): "Above all John spoke of the union of the soul with God, but it was by no mere process of oriental contemplation, or mystic absorption; it was by that word which now for the first time took its proper place in the order of the world--by Love. It has been reserved for St. Paul to proclaim that the deepest principle in the heart of man was Faith; it was reserved for St. John to proclaim that the essential attribute of God is Love. It had been taught by the Old Testament that 'the beginning of wisdom was the fear of God;' it remained to be taught by the last apostle of the New Testament that 'the end of wisdom was the love of God.' It had been taught of old time by Jew and by heathen, by Greek philosophy and Eastern religion, that the Divinity was well pleased with the sacrifices, the speculations, the tortures of man; it was to St. John that it was left to teach in all its fulness that the one sign of God's children is 'the love of the brethren.' And as it is Love that pervades our whole conception of his teaching, so also it pervades our whole conception of his character. We see him--it surely is no unwarranted fancy--we see him declining with the declining century; every sense and faculty waxing feebler, but that one divinest faculty of all burning more and more brightly; we see it breathing through every look and gesture; the one animating principle of the atmosphere in which he lives and moves; earth and heaven, the past, the present, and the future alike echoing to him that dying strain of his latest words, 'We love Him because He loved us.' And when at last he disappears from our view in the last pages of the sacred volume, ecclesiastical tradition still lingers in the close: and in that touching story, not the less impressive because so familiar to us, we see the aged apostle borne in the arms of his disciples into the Ephesian assembly, and there repeating over and over again the same saying, 'Little children, love one another;' till, when asked why he said this and nothing else, he replied in those well known words, fit indeed to be the farewell speech of the Beloved Disciple, 'Because this is our Lord's command and if you fulfil this, nothing else is needed.' "
[560] John 21:22, 23. Milligan and Moulton in loc. The point of contrast between the words spoken respectively to Peter and John, is not that between a violent death by martyrdom and a peaceful departure; but that between impetuous and struggling apostleship, ending in a violent death, and quiet, thoughtful, meditative waiting for the Second Coming of Jesus, ending in a peaceful transition to the heavenly repose. Neither Peter nor himself is to the Evangelist a mere individual. Each is a type of one aspect of apostolic working--of Christian witnessing for Jesus to the very end of time."
[561] 1 Kings 19:11, 12.
[562] 1 Cor., ch. 13; 1 John 4:8, 16.
[563] The name John, from the Hebrew nnchvhy or nnhvy, i.e., Jehovah is gracious (comp. the German Gotthold), implied to his mind a prophecy of his relation to Jesus, the incarnate Jehovah (comp. John 12:41 with Isa. 6:1), and is equivalent to "the disciple whom Jesus loved," John 13:23; 19:26; 20:2; 21:7, 20. The Greek fathers call John ho epistethios, the leaner on the bosom, or, as we would say, the bosom-friend (of Jesus).
[564] Mark 1:20; 15: 40 sq.; Luke 8:3; John 19:27. Godet (I. 37) thinks that his home was on the lake of Gennesareth, and accounts thus for his absence in Jerusalem at Paul's first visit (Gal. 1:18, 19).