The Epistle, however, does contain some phrases and ideas which are not to be found in the Gospel. Such are "love perfected," "a sin unto death," "the lust of the eyes," "to come in the flesh," "to walk in the light," "to do lawlessness," "to be from above." Yet they fit quite naturally with the language and theology of the Gospel. Therefore there does not seem to be any sufficient reason for holding that it was the work of another writer. F. C. Baur and Hilgenfeld thought it to be the work of a second forger of that mysterious band to which they attributed such versatility and success. And several more recent critics who have denied the authenticity of the Gospel, have maintained with Baur that the Epistle is the work of a second forger. But these negations have led to no assured result. They are seen to be fruitless as soon as we realize that these critics have been quite unable to agree whether the Epistle was composed before the Gospel or after it. Some consider that it was a theological balloon sent to try the credulity of Christian readers before the Gospel was despatched. Others consider that there are "overwhelming indications" to prove that the Epistle is only a poor imitation of the Gospel. Renan and Davidson favoured the former view, F. C. Baur and C. Weizsäcker the latter. At the present time the majority {257} of critics, both Christian and non-Christian, believe that it was written by the writer of the fourth Gospel. [Sidenote: To whom written.] It seems to be a pastoral letter addressed to all the members of the apostle's flock, intended therefore for the Christians of Asia in and around Ephesus. It is a strange fact that St. Augustine, in quoting iii. 2, describes the passage as "said by John in his Epistle to the _Parthians_." This statement is a riddle which no commentator has been able to answer satisfactorily. As the Eastern Churches had little or no knowledge of this title, we are compelled to regard it as a mistake. It may have arisen from some scribe failing to read a partially illegible manuscript in which St. John may have been given the title of _parthenos_ or virgin. But it is most likely that it arose from a confusion with the Second Epistle, which was thought in the time of Clement of Alexandria to be addressed to _parthenoi_ or virgins. The absence of quotations from the Old Testament, and the command "guard yourselves from idols" (v. 21), solemnly given at the very end of the Epistle, suggest that the recipients of the letter were converts from heathenism. The Christians of Ephesus, the mother-city of Asiatic idolatry, were peculiarly in need of such an exhortation. [Sidenote: Where and when written.]