containing an element of glory (xii. 28, 32), it contains a secret divine triumph (cf. Col. ii. 15), and is a stage towards the glory of the Ascension. The "darkness" contends with the {97} divine "light," but cannot "suppress" it. After the "world" has done its worst, the final victory of faith is seen in the confession of St. Thomas, "My Lord and my God" (xx. 28). We find other points of doctrine corresponding with the mystical teaching that "eternal life" does not begin after the last judgment, but may be enjoyed here and now by knowing "God and Jesus Christ whom He hath sent" (xvii. 3). Thus the judgment is shown to be executed in one sense by the mere division which takes place among men when they come in contact with Christ, according as they are good or bad (v. 30; viii. 16; ix. 39). The principle of this moral testing is made plain in iii. 19. Those who stand the test, and believe in Christ, undergo a resurrection here (xi. 26). On the other hand, there is also a future judgment (v. 22, 29) and a future consummation (v. 28, 29; vi. 39 f., xiv. 3). Similar beautiful paradoxes are found in the teaching that the "work" which God requires of us is to believe in His Son (vi. 28, 29); and that to fulfil God's will is the mark not of servants but of friends (xv. 14). And those who hope that they are numbered among the friends of Jesus will find in this Gospel all the deepest experiences of the soul--the new birth, the finding of the living water and the true light, and that abiding in Christ which is made complete by the eating of His flesh and the drinking of His blood.