Finally, it is clear that the author is a man of some native capacity for culture and of large education. He is familiar with the Greek language and with the Greco-Oriental philosophy. He writes with a pure and flowing style. His introduction could have been penned only by one who had become habituated to those forms of philosophic thought which some cities of Greece, and notably Ephesus, had imported from Alexandria and the further East. It could only have been written for readers who were familiar with that philosophy and could best be approached by employing its phraseology. We find then in the direct claims and the incidental allusions of the Fourth Gospel indications that it was written by an eye and ear witness, who was with Jesus from the commencement to the close of his ministry; in the broad differences between the Fourth Gospel and the other three gospels, indications that it was written after the others and by one who was familiar with them or with the traditions embodied in them, and who wrote to supplement their accounts; in the general catholic and spiritual atmosphere of the book, indications that it was written after history had begun to interpret the words and work of Christ, and to make clearer his transcendent and incomparable character; and in the style and phraseology of the book, indications that it was written by one who was familiar with Jewish customs but not sharing Jewish prejudices, who possessed an ardent nature which had been brought under the power of a strong self-control, and who to a native capacity for culture added that familiarity with Greek literature and philosophy which only long residence in a thoroughly Greek society could impart.