Supernatural Religion Volume II Part 28

If it be considered incredible, however, that an Apostle could, even in an Allegory, represent the names of the Twelve as written on the foundation stones of the New Jerusalem, and the incomparable modesty and delicacy

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of feeling of the a.s.sumed author of the fourth Gospel be contrasted with it so much to the disadvantage of the writer of the Apocalypse, we ask whether this reference to the collective Twelve can be considered at all on a par with the self-glorification of the disguised author of the Gospel, who, not content with the simple indication of himself as John a servant of Jesus Christ, and with sharing distinction equally with the rest of the Twelve, a.s.sumes to himself alone a pre-eminence in the favour and affection of his Master, as well as a distinction amongst his fellow disciples, of which we first hear from himself, and which is anything but corroborated by the three Synoptics? The supposed author of the fourth Gospel, it is true, does not plainly mention his name, but he distinguishes himself as "the disciple whom Jesus loved," and represents himself as "leaning on Jesus' breast at supper."(1) This distinction a.s.sumed to himself, and this preference over the other disciples in the love of him whom he represents as G.o.d, is much greater self-glorification than that of the author of the Apocalypse. We shall presently see how far Ewald is right in saying, moreover, that the author does not clearly indicate the person for whom at least he desires to be mistaken.

We must conclude that these objections have no weight, and that there is no internal evidence whatever against the supposition that the "John"

who announces himself as the author of the Apocalypse was the Apostle.

On the contrary, the tone of authority adopted throughout, and the evident certainty that his ident.i.ty would everywhere be recognized, denote a position in the Church which no other person of the name of John could well have held at the time when the Apocalypse was written.

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The external evidence, therefore, which indicates the Apostle John as the author of the Apocalypse is quite in harmony with the internal testimony of the book itself. We have already pointed out the strong colouring of Judaism in the views of the writer. Its imagery is thoroughly Jewish, and its allegorical representations are entirely based upon Jewish traditions, and hopes. The heavenly City is a New Jerusalem; its twelve gates are dedicated to the twelve tribes of Israel; G.o.d and the Lamb are the Temple of it; and the sealed of the twelve tribes have the precedence over the nations, and stand with the Lamb on Mount Zion (xiv. 1) having his name and his Father's written on their foreheads. The language in which the book is written is the most Hebraistic Greek of the New Testament, as its contents are the most deeply tinged with Judaism. If, finally, we seek for some traces of the character of the writer, we see in every page the impress of an impetuous fiery spirit, whose symbol is the Eagle, breathing forth vengeance against the enemies of the Messiah and impatient till it be accomplished, and the whole of the visions of the Apocalypse proceed to the accompaniment of the rolling thunders of G.o.d's wrath.

We may now turn to examine such historical data as exist regarding John the son of Zebedee, and to inquire whether they accord better with the character and opinions of the author of the Apocalypse or of the Evangelist. John and his brother James are represented by the Synoptics as being the sons of Zebedee and Salome. They were fishermen on the sea of Galilee, and at the call of Jesus they left their s.h.i.+p and their father and followed him.(1) Their fiery and impetuous character led

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Jesus to give them the surname of [------]: "Sons of thunder,"(1) an epithet justified by several incidents which are related regarding them.

Upon one occasion, John sees one casting out devils in his master's name, and in an intolerant spirit forbids him because he did not follow them, for which he is rebuked by Jesus.(2) Another time, when the inhabitants of a Samaritan village would not receive them, John and James angrily turn to Jesus and say: "Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elijah did?"(3) A remarkable episode will have presented itself already to the mind of every reader, which the second Synoptic Gospel narrates as follows: Mark x. 35, "And James and John the sons of Zebedee come unto him saying unto him: Teacher, we would that thou shouldest do for us whatsoever we shall ask thee. 36. And he said unto them: What would ye that I should do for you? 37. They said unto him: Grant that we may sit, one on thy right hand, and the other on thy left hand in thy glory. 38. But Jesus said to them: Ye know not what ye ask: can ye drink the cup that I drink? or be baptized with the baptism that I am baptized with? 39. And they said unto him: We can. And Jesus said unto them: The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized: 40. But to sit on my right hand or on my left hand is not mine to give, but for whom it has been prepared. 41. And when the ten heard it they began to be much displeased with James and John." It is difficult to say whether the

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effrontery and selfishness of the request, or the a.s.surance with which the brethren a.s.sert their power to emulate the Master is more striking in this scene. Apparently, the grossness of the proceeding already began to be felt when our first Gospel was edited, for it represents the request as made by the mother of James and John; but that is a very slight decrease of the offence, inasmuch as the brethren are obviously consenting, if not inciting, parties to the prayer, and utter their "We can," with the same absence of "incomparable modesty."(1) After the death of Jesus, John remained in Jerusalem,(2) and chiefly confined his ministry to the city and its neighbourhood.(3) The account which Hegesippus gives of James the brother of Jesus who was appointed overseer of the Church in Jerusalem will not be forgotten,(4) and we refer to it merely in ill.u.s.tration of primitive Christianity. However mythical elements are worked up into the narrative, one point is undoubted fact, that the Christians of that community were but a sect of Judaism, merely superadding to Mosaic doctrines belief in the actual advent of the Messiah whom Moses and the prophets had foretold; and we find, in the Acts of the Apostles, Peter and John represented as "going up into the Temple at the hour of prayer,"(6) like other Jews. In the Epistle of Paul to the Galatians, we have most valuable evidence with regard to the Apostle John. Paul found him still in Jerusalem on the occasion of the visit referred to in that letter, about a.d. 50--53. We need not quote at length the important pa.s.sage Gal. ii. 1 ff., but the fact

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is undeniable, and stands upon stronger evidence than almost any other particular regarding the early Church, being distinctly and directly stated by Paul himself: that the three "pillar" Apostles representing the Church there were James, Peter, and John. Peter is markedly termed the Apostle of the circ.u.mcision, and the differences between him and Paul are evidence of the opposition of their views. James and John are clearly represented as sharing the views of Peter, and whilst Paul finally agrees with them that he is to go to the Gentiles, the three [------] elect to continue their ministry to the circ.u.mcision.(1) Here is John, therefore, clearly devoted to the Apostles.h.i.+p of the circ.u.mcision as opposed to Paul, whose views, as we gather from the whole of Paul's account, were little more than tolerated by the [------]. Before leaving New Testament data, we may here point out the statement in the Acts of the Apostles that Peter and John were known to be "unlettered and ignorant men"(2) [------]. Later tradition mentions one or two circ.u.mstances regarding John to which we may briefly refer.

Irenaeus states: "There are those who heard him (Polycarp) say that John, the disciple of the Lord, going to bathe at Ephesus and perceiving Cerinthus within, rushed forth from the bath-house without bathing, but crying out: 'Let us fly lest the bath-house fall down: Cerinthus, the enemy of the truth, being within it.'... So great was the care which the Apostles and their disciples took not to hold even verbal intercourse with any of the corrupters of the truth,"(3) &c. Polycrates, who was Bishop of Ephesus

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about the beginning of the third century, states that the Apostle John wore the mitre and petalon of the high priest [------],(1) a tradition which agrees with the Jewish tendencies of the Apostle of the circ.u.mcision as Paul describes him.(2)

Now if we compare these data regarding John the son of Zebedee with the character of John the author of the Apocalypse, as we trace it in the work itself, it is impossible not to be struck by the singular agreement. The Hebraistic Greek and abrupt inelegant diction are natural to the unlettered fisherman of Galilee, and the fierce and intolerant spirit which pervades the book is precisely that which formerly forbade the working of miracles, even in the name of the Master, by any not of the immediate circle of Jesus, and which desired to consume an inhospitable village with fire from heaven.(3) The Judaistic form of Christianity which is represented throughout the Apocalypse, and the Jewish elements which enter so largely into its whole composition, are precisely those

2 We need not refer to any of the other legends regarding John, but it may be well to mention the tradition common amongst the Fathers which a.s.signed to him the cognomen of "the Virgin." One Codex gives as the superscription of the Apocalypse: "t[------]" and we know that it is reported in early writings that, of all the Apostles, only John and the Apostle Paul remained unmarried, whence probably, in part, this t.i.tle. In connection with this we may point to the importance attached to virginity in the Apocalypse, xiv. 4; cf. Schwegler, Das naohap. Zeit, ii. p. 264; Lilcke, Comm.

lib. d. Br. Joh., 1836, p. 32 f.; Craftier, Einl. N. T., i.

p. 21.

3 The very objection of Ewald regarding the glorification of the Twelve, if true, would be singularly in keeping with the audacious request of John and his brother, to sit on the right and left hand of the glorified Jesus, for we find none of the "incomparable modesty" which the imaginative critic attributes to the author of the fourth Gospel in the John of the Synoptics.

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which we might expect from John the Apostle of the circ.u.mcision and the a.s.sociate of James and of Peter in the very centre of Judaism. Parts of the Apocalypse, indeed, derive a new significance when we remember the opposition which the Apostle of the Gentiles met with from the Apostles of the circ.u.mcision, as plainly declared by Paul in his Epistle to the Galatians ii. 1. ff., and apparent in other parts of his writings.

We have already seen the scarcely disguised attack which is made on Paul in the Clementine Homilies under the name of Simon the Magician, the Apostle Peter following him from city to city for the purpose of denouncing and refuting his teaching. There can be no doubt that the animosity against Paul which was felt by the Ebionitic party, to which John as well as Peter belonged, was extreme, and when the novelty of the doctrine of justification by faith alone, taught by him, is considered, it is very comprehensible. In the Apocalypse, we find undeniable traces of it which accord with what Paul himself says, and with the undoubted tradition of the early Church. Not only is Paul silently excluded from the number of the Apostles, which might be intelligible when the typical nature of the number twelve is considered, but allusion is undoubtedly made to him, in the Epistles to the Churches. It is clear that Paul is referred to in the address to the Church of Ephesus: "And thou didst try them which say that they are Apostles and are not, and didst find them false;"(1) and also in the words to the Church of Smyrna: "But I have a few things against thee, because thou hast there them that hold the teaching of Balaam, who taught

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Balak to cast a stumbling block before the sons of Israel, to eat things sacrificed unto idols,"(1) &c., as well as elsewhere.(2) Without dwelling on this point, however, we think it must be apparent to every unprejudiced person that the Apocalypse singularly corresponds in every respect--language, construction, and thought--with what we are told of the character of the Apostle John by the Synoptic Gospels and by tradition, and that the internal evidence, therefore, accords with the external in attributing the composition of the Apocalypse to that Apostle.3

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We may without hesitation affirm, at least, that with the exception of one or two of the Epistles of Paul there is

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no work of the New Testament which is supported by such close evidence.

We need not discuss the tradition as to the residence of the Apostle John in Asia Minor, regarding which much might be said. Those who accept the authenticity of the Apocalypse of course admit its composition in the neighbourhood of Ephesus,(1) and see in this the confirmation of the wide-spread tradition that the Apostle spent a considerable period of the latter part of his life in that city. We may merely mention, in pa.s.sing, that a historical basis for the tradition has occasionally been disputed, and has latterly again been denied by some able critics.(2) The evidence for this, as for everything else connected with the early ages of Christianity, is extremely unsatisfactory. Nor need we trouble ourselves with the dispute as to the Presbyter John, to whom many ascribe the composition, on the one hand, of the Apocalypse and, on the other, of the Gospel, according as they finally accept the one or the other alternative of the critical dilemma which we have explained. We have only to do with the Apostle John and his connection with either of the two writings.

If we proceed to compare the character of the Apostle John, as we have it depicted in the Synoptics and other writings to which we have referred, with that of the author of the fourth Gospel, and to contrast the peculiarities of both, we have a very different result. Instead of the Hebraistic Greek and harsh diction which might

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be expected from the unlettered and ignorant fisherman of Galilee, we find, in the fourth Gospel, the purest and least Hebraistic Greek of any of the Gospels (some parts of the third Synoptic, perhaps, alone excepted), and a refinement and beauty of composition whose charm has captivated the world, and in too many cases prevented the calm exercise of judgment Instead of the fierce and intolerant temper of the Son of thunder, we find a spirit breathing forth nothing but gentleness and love. Instead of the Judaistic Christianity of the Apostle of Circ.u.mcision who merely tolerates Paul, we find a mind which has so completely detached itself from Judaism that the writer makes the very appellation of "Jew" equivalent to that of an enemy of the truth. Not only are the customs and feasts of the Jews disregarded and spoken of as observances of a people with whom the writer has no concern, but he antic.i.p.ates the day when neither on Mount Gerizim nor yet at Jerusalem men shall wors.h.i.+p the Father, but when it shall be recognized that the only true wors.h.i.+p is that which is offered in spirit and in truth. Faith in Jesus Christ and the merits of his death is the only way by which man can attain to eternal life, and the Mosaic Law is practically abolished.

We venture to a.s.sert that, taking the portrait of John the son of Zebedee, which is drawn in the Synoptics and the Epistle of Paul to the Galatians, supplemented by later tradition, to which we have referred, and comparing it with that of the writer of the fourth Gospel, no unprejudiced mind can fail to recognize that there are not two features alike.

It is the misfortune of this case, that the beauty of the Gospel under trial has too frequently influenced the decision of the judges, and men who have, in other

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matters, exhibited sound critical judgment, in this abandon themselves to sheer sentimentality, and indulge in rhapsodies when reasons would be more appropriate. Bearing in mind that we have given the whole of the data regarding John the son of Zebedee furnished by New Testament writings,--excluding merely the fourth Gospel itself, which, of course, cannot at present be received in evidence,--as well as the only traditional information possessing, from its date and character, any appreciable value, it will become apparent that every argument which proceeds on the a.s.sumption that John was the beloved disciple, and possessed of characteristics quite different from those we meet with in the writings to which we have referred, is worthless and a mere pet.i.tio principii. We can, therefore, appreciate the state of the case when, for instance, we find an able man like Credner commencing his inquiry as to who was the author of the fourth Gospel, with such words as the following: "Were we entirely without historical data regarding the author of the fourth Gospel, who is not named in the writing itself, we should still, from internal grounds in the Gospel itself--from the nature of the language, from the freshness and perspicacity of the narrative, from the exactness and precision of the statements, from the peculiar.manner of the mention of the Baptist and of the sons of Zebedee, from the love and fervour rising to ecstacy which the writer manifests towards Jesus, from the irresistible charm which is poured out over the whole ideally-composed evangelical history, from the philosophical considerations with which the Gospel begins--be led to the result: that the author of such a Gospel can only be a native of Palestine, can only be a direct eye-witness, can only be an Apostle, can

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only be a favourite of Jesus, can only be that John whom Jesus held captivated to himself by the whole heavenly spell of his teaching, that John who rested on the bosom of Jesus, stood beneath his cross, and whose later residence in a city like Ephesus proves that philosophical speculation not merely attracted him, but that he also knew how to maintain his place amongst philosophically cultivated Greeks."(1) It is almost impossible to proceed further in building up theory upon baseless a.s.sumption; but we shall hereafter see that he is kept in countenance by Ewald, who outstrips him in the boldness and minuteness of his conjectures. We must now more carefully examine the details of the case.

The language in which the Gospel is written, as we have already mentioned, is much less Hebraic than that of the other Gospels, with the exception of parts of the Gospel according to Luke, and its Hebraisms are not on the whole greater than was almost invariably the case with h.e.l.lenistic Greek, but its composition is distinguished by peculiar smoothness, grace, and beauty, and in this respect it is a.s.signed the first rank amongst the Gospels. It may be remarked that the connection which Credner finds between the language and the Apostle John arises out of the supposition, that long residence in Ephesus had enabled him to acquire that fecility of composition in the Greek language which is one of its characteristics. Ewald, who exaggerates the Hebraism of the work, resorts nevertheless to the conjecture, which we shall hereafter more fully consider, that the Gospel was written from dictation by young friends of John in Ephesus, who put the aged Apostle's thoughts, in many places, into purer Greek as they

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wrote them down.(1) The arbitrary nature of such an explanation, adopted in one shape or another by many apologists, requires no remark, but we shall at every turn meet with similar a.s.sumptions advanced to overcome difficulties. Now, although there is no certain information as to the time when, if ever, the Apostle removed into Asia Minor, it is at least pretty certain that he did not leave Palestine before a.d. 60.(2) We find him still at Jerusalem about a.d. 50--53, when Paul went thither, and he had not at that time any intention of leaving, but, on the contrary, his dedication of himself to the ministry of the circ.u.mcision is distinctly mentioned by the Apostle.(3) The "unlettered and ignorant"

fisherman of Galilee, therefore, had obviously attained an age when habits of thought and expression have become fixed, and when a new language cannot without great difficulty be acquired. If we consider the Apocalypse to be his work, we find positive evidence of such markedly different thought and language actually existing when the Apostle must have been between sixty and seventy years of age, that it is quite impossible to conceive that he could have subsequently acquired the language and mental characteristics of the fourth Gospel.(4) It would be perfectly absurd, so far as language goes, to find in the fourth Gospel the slightest indication of the Apostle John, of whose language we have no information whatever except from the Apocalypse, a composition

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which, if accepted as written by the Apostle, would at once exclude all consideration of the Gospel as his work. There are many circ.u.mstances, however, which seem clearly to indicate that the author of the fourth Gospel was neither a native of Palestine nor a Jew, and to some of these we must briefly refer. The philosophical statements with which the Gospel commences, it will be admitted, are anything but characteristic of the Son of thunder, the ignorant and unlearned fisherman of Galilee who, to a comparatively advanced period of life, continued preaching in his native country to his brethren of the circ.u.mcision. Attempts have been made to trace the Logos doctrine of the fourth Gospel to the purely Hebraic source of the Old Testament, but every impartial mind must perceive that here there is no direct and simple transformation of the theory of Wisdom of the Proverbs and Old Testament Apocrypha, and no mere development of the later Memra of the Targums, but a very advanced application to Christianity of Alexandrian philosophy, with which we have become familiar through the writings of Philo, to which reference has so frequently been made. It is quite true that a decided step beyond the doctrine of Philo is made when the Logos is represented as [------]

in the person of Jesus, but this argument is equally applicable to the Jewish doctrine of Wisdom, and that step had already been taken before the composition of the Gospel. In the Alexandrian philosophy everything was prepared for the final application of the doctrine, and nothing is more clear than the fact that the writer of the fourth Gospel was well acquainted with the teaching of the Alexandrian school, from which he derived his philosophy, and its elaborate and systematic application to Jesus alone indicates a late

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development of Christian doctrine, which we maintain could not have been attained by the Judaistic son of Zebedec.(1)

We have already on several occasions referred to the att.i.tude which the writer of the fourth Gospel a.s.sumes towards the Jews. Apart from the fact that he places Christianity generally in strong antagonism to Judaism, as light to darkness, truth to a lie, and presents the doctrine of a hypostatic Trinity in the most developed form to be found in the New Testament, in striking contrast to the three Synoptics, and in contradiction to Hebrew Monotheism, he writes at all times as one who not only is not a Jew himself, but has nothing to do with their laws and customs. He speaks everywhere of the feasts "of the Jews," "the pa.s.sover of the Jews," "the manner of the purifying of the Jews," "the Jews'

feast of tabernacles," "as the manner of the Jews is to bury," "the Jews' preparation day," and so on.(2) The Law of Moses is spoken of as "your law," "their law," as of a people with which the writer was not connected.(3) Moreover, the Jews are represented as continually in virulent opposition to Jesus, and seeking to kill him; and the word "Jew" is the unfailing indication of the enemies of the truth, and the persecutors of the Christ.(4) The Jews are not once spoken of as the favoured people of G.o.d, but they are denounced as "children of the devil," who is "the father of lies and a murderer from the beginning."(5) The author makes Caiaphas and the chief

1 Most critics agree that the characteristics of the fourth Gospel render the supposition that it was the work of an old man untenable.