The phrase that has just been used brings us round to another aspect of the Prologue, which also takes us away from Philo and back to the Old Testament, or to sources still more immediately Christian. If there is any truth in the contention that the doctrine of the Prologue governs the rest of the Gospel, it must be not directly as a doctrine of the Logos, but rather (as has been pointed out especially by Grill and H. J. Holtzmann) indirectly through those two great constituent conceptions of Life and Light which together make up, and are embraced under, the doctrine of the Logos. The antecedents of these two conceptions are to be sought far more in the Old Testament, and on the direct line of Christian development, than in any language of Philo’s. As has just been said, ‘the living God’ is not only a strictly Hebraic and Old Testament idea, but one of the most fundamental of all the ideas of which the Hebrew mind and the Old Testament have been the vehicles. The Prologue to the Fourth Gospel is essentially based upon this idea, and works it out in a form that is also determined by the Old Testament. The significant combination of Life and Light, which is so characteristic of the Prologue and which so runs through the Gospel, can hardly have any other ultimate source than Ps. xxxvi. 9: ‘With thee is the fountain of life; in thy light shall we see light,’ the first half of which has an important parallel in Jer. ii. 13, ‘my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.’ There is of course the difference that what in the Old Testament is ascribed directly to Jehovah, in the Gospel is ascribed to the Logos. That is part of the Evangelist’s method, which we may assume to be at work all through. But not only does the combination of Life and Light belong essentially to the Old Testament and not to Philo, but each of these ideas taken separately has without doubt an Old Testament and not a Philonic basis. It is true enough that Philo makes use of metaphors derived from ‘Life’ and ‘Light,’ and applies them to the Logos, as he is indeed profuse in metaphors of this character; they are part of his literary embroidery. It is also quite possible that the metaphors were in the first instance suggested to him by the same Old Testament passages. But the use in the Fourth Gospel is far deeper and more pregnant with meaning. It is also rightly urged that the use in the Gospel, more particularly of the conception of Life, is really incompatible with Philo’s system. The teaching of Philo is at bottom dualistic; for him matter is evil, and his object is to remove God from contact with it. In St. John there is no dualism. The writer conceives of matter as penetrated with the divine. Alike God and the Word of God work downwards and outwards, through spirit to the material envelope and vesture of spirit. There is