APPENDIX

1. Reminiscences of the teaching of the Fourth Gospel (and i Jn.) in the Epistles of St. Ignatius.

To the Ephesians.

2. πρέπον οὖν ἐστιν κατὰ πάντα τρόπον δοξάζειν Ἰησοῦν Χριστὸν τὸν δοξάσαντα ὑμᾶς· ἵνα ἐν μιᾷ ὑποταγῇ κατηρτισμένοι . . . κατὰ πάντα ἦτε ἡγιασμένοι.

4. διὰ τοῦτο ἐν τῇ ὁμονοίᾳ ὑμῶν καὶ συμφώνῳ ἀγάπῃ Ἰησοῦς Χριστὸς ᾄδεται.

5. πόσῳ μᾶλλον ὑμᾶς μακαρίζω τοὺς ἀνακεκραμένους οὕτως, ὡς ἡ ἐκκλησία Ἰησοῦ Χριστῷ καὶ ὡς Ἰησοῦς Χριστὸς τῷ πατρί, ἵνα πάντα ἐν ἑνότητι σύμ φωνα ᾖ.

7. Christ is ἐν θανάτῳ ζωὴ ἀληθινή. Cf. II. μόνον ἐν Χριστῷ Ἰησοῦ εὑρεθῆναι εἰς τὸ ἀληθινὸν ζῆν. Trall. 9. ἐν Χριστῷ Ἰησοῦ, οὗ χωρὶς τὸ ἀληθινὸν ζῆν οὐκ ἔχομεν.

We may note that the adj. ἀληθινός is specially characteristic of Jn. (9 times), I Jn. (4 times), and Apoc. (10 times), occurring but 5 times besides in the whole remainder of the N.T.

ΙΙ. Ἔσχατοι καιροί.

I Jn. 218 ἐσχάτη ὥρα ἐστίν.

14. Ὧν οὐδὲν λανθάνει ὑμᾶς, ἐὰν τελείως εἰς Ἰησοῦν Χριστὸν ἔχητε τὴν πίστιν καὶ τὴν ἀγάπην ἥτις ἐστὶν ἀρχὴ ζωῆς καὶ τέλος· ἀρχὴ μὲν πίστις,

τέλος δὲ ἀγάπη· τὰ δὲ δύο ἐν ἑνότητι γενόμενα Θεός ἐστιν.

I Jn. 48.16 ὁ Θεὸς ἀγάπη ἐστίν. I Jn. 2 ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ Θεοῦ τετελείωται. Cf. 412.17.18.

The Johannine teaching is here combined with that of St. Paul in 1 Cor. 13.

14. οὐδεὶς πίστιν ἐπαγγελλόμενος ἁμαρτάνει οὐδὲ ἀγάπην κεκτημένος μισεί.

15. πάντα οὖν ποιῶμεν, ὡς αὐτοῦ ἐν ἡμῖν κατοικοῦντος, ἵνα ὦμεν αὐτοῦ ναοὶ καὶ αὐτὸς ἢ ἐν ἡμῖν Θεός.

17. Διὰ τοῦτο μύρον ἔλαβεν ἐπὶ τῆς κεφαλῆς [αὐτοῦ] ὁ Κύριος, ἵνα πνέῃ τῇ ἐκκλησία ἀφθαρσίαν.

I Jn. 3 πᾶς ὁ ἐν αὐτῷ μένων οὐχ ἁμαρτάνει.

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I Jn. 4 ἐάν τις εἴπῃ ὅτι ̓Αγαπῶ τὸν Θεόν, καὶ τὸν ἀδελφὸν αὐτοῦ μισῇ, ψεύστης ἐστίν. Cf. also 29.11.

I Jn. 3” καὶ ὁ τηρῶν τὰς ἐντολὰς αὐτοῦ ἐν αὐτῷ μένει καὶ αὐτὸς ἐν αὐτῷ.

Jn. 12 ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου.

=

The words ἐπὶ τῆς κεφαλῆς αὐτοῦ prove that St. Ignatius has in mind the narrative of the anointing as recorded in Mk. 143—9— Mt. 266-13. According to Jn. 121ff. our Lord's feet were anointed; yet it is difficult to resist the conclusion that Ignatius's words ἵνα πνέῃ κτλ. are based on recollection of the passage from Jn. which we have placed as a parallel, 'the house' being allegorized as referring to the Church.

17, 19. The phrase ὁ ἄρχων τοῦ αἰῶνος τούτου occurs six times in St. Ignatius's letters (the other occurrences are Magn. I; Trall. 4; Rom. 7; Phil. 6). In the Syriac version the equivalent is μα μάλλον αναπ; (Eph. 19). In Jn. 123, 1611 we have the phrase ὁ ἄρχων τοῦ κόσμου τούτου, which is rendered by Sin. μια μαλα (ανάθ 12 ) ανα), and by Pesh. α la μαζί; in 14 ὁ τοῦ κόσμου [τούτου] ἄρχων is rendered by Sin. and Pesh. bad basil. In Jn., as in Ignatius, the thought is of the spiritual ruler of the present age or world-period (properly τοῦ αἰῶνος τούτου), just as in i Cor. 268 τῶν ἀρχόντων τοῦ αἰῶνος τούτου denotes

T:

the earthly rulers of the present age. Aramaic has but one term phy (Syr. 3) to denote αἰών and κόσμος, and the Johannine rendering τοῦ κόσμου τούτου is less accurate than τοῦ αἰῶνος τούτου, and mistranslates the original which must have been η κρίσης 1. It can hardly be doubted, then, that Ignatius drew his phrase from Jn., and the form in which he gives it suggests that he may have known the Aramaic original of the Gospel.

To the Magnesians.

I. ἐν αἷς [ἐκκλησίαις] ἕνωσιν εὔχομαι σαρκὸς καὶ πνεύματος Ἰησοῦ Χριστοῦ τοῦ διὰ παντὸς ἡμῶν ζῆν, πίστεώς τε καὶ ἀγάπης ἧς οὐδὲν προκέκριται, τὸ δὲ κυριώτερον, Ἰησοῦ καὶ πατρός.

5. ὥσπερ γάρ ἐστιν νομίσματα δύο, ὃ μὲν Θεοῦ ὃ δὲ κόσμου, καὶ ἕκαστον αὐτῶν ἴδιον χαρακτῆρα ἐπικείμενον ἔχει, οἱ ἄπιστοι τοῦ κόσμου τούτου, οἱ δὲ πιστοὶ ἐν ἀγάπῃ χαρακτῆρα Θεοῦ πατρὸς διὰ Ἰησοῦ Χριστοῦ ... 5. τὸ ζῆν αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν.

6. πάντες οὖν ὁμοήθειαν Θεοῦ λαβόντες ἐντρέπεσθε ἀλλήλους . . . ἐν Ἰησοῦ Χριστῷ ἀλλήλους διὰ παντὸς ἀγαπᾶτε.

7. Ὥσπερ οὖν ὁ Κύριος ἄνευ τοῦ πατρὸς οὐδὲν ἐποίησεν [ἡνωμένος ὤν], . . .

Lightfoot compares Clement Alex. Paed. i. 8 καθυλομανεῖ γὰρ μὴ κλαδευομένη ἡ ἄμπελος, οὕτως δὲ καὶ ὁ ἄνθρωπος καθαίρει δὲ αὐτοῦ τὰς ἐξυβριζούσας παραφυάδας ὁ λόγος, κτλ. The word παραφυάς denotes a side-growth or worthless sucker which detracts from the fertility

of the plant. According to Aristotle, Plant. i. 4 παραφυάδες δέ εἰσι τὰ ἀπὸ τῆς ῥίζης τοῦ δένδρου βλαστάνοντα. Thus the thought of Ignatius is allied to that of Jn., with the difference that the un φέρον καρπόν of the latter becomes τὰς γεννώσας καρπὸν θανατηφόρον.

In the last clause there is allusion to Mt. 151, Πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται.

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ΙΙ. καὶ ἦν ἂν ὁ καρπὸς αὐτῶν Jn. 15" ἵνα . . . ὁ καρπὸς ὑμῶν ἄφθαρτος.

μένῃ.

* Lightfoot's verdict is, ‘The reading of the Greek MSS. φωτὸς ἀληθείας “οι the light of truth", cannot stand; for definite articles would almost certainly be