The really crucial point in the argument relating to the Fourth Gospel is whether or not the author was an eye-witness of the events which he describes. In any case, if we are to take the indications of the Gospel itself, the author must be identified with ‘the disciple whom Jesus loved.’ But it does not quite necessarily follow that this disciple is also to be identified with the Apostle John, the son of Zebedee. Internally there seems to be a fair presumption that he is; and externally, the evidence seems to be clear from the time of Irenaeus (180-90) onwards. But neither the presumption in the one case, nor the evidence in the other, is so stringent as to exclude all possibility of doubt. We shall have presently to consider the whole question upon its merits. But in the meantime we note that in recent years the hypothesis has been definitely put forward that the author of the Gospel was not the Apostle John, but another disciple—some would say a disciple of his—of the same name, commonly known for distinction as ‘the Presbyter.’ The existence of this second John, if he really did exist, rests upon a single line of an extract from Papias, a writer of the first half of the second century. He too is called a ‘disciple of the Lord’; so that he too may have been an eye-witness as fully, or almost as fully, as the Apostle. The hypothesis which ascribes the Gospel to this John the Presbyter has taken different forms, some more and some less favourable to the historical truth and authority of the Gospel. From a conservative point of view the most attractive form of the hypothesis is that put forward by the late Dr. Hugo Delff, of Husum, in Hanover[6], to some extent adapted and defended by Bousset in his commentary on the Apocalypse, and by one or two others. The theory is that the beloved disciple was not of the number of the Twelve, but that he was a native of Jerusalem, of a priestly family of wealth and standing. We are expressly told that he was ‘known to[7]’ the high priest (John xviii. 15); and he seems to have had special information as to what went on at meetings of the Sanhedrin (vii. 45-52, xi. 47-53, xii. 10 ff.). These facts are further connected with the statement by Polycrates, Bishop of Ephesus, towards the end of the second century, that the John who lay upon the breast of the Lord ‘became, or acted as, priest and wore the frontlet of gold’ (Eus. _H. E._ v. 24. 2 ff.). This John is claimed as one of the ‘great lights’ of the Churches of Asia. The theory opens up interesting vistas, the discussion of which must, however, be reserved. It is consistent with the attribution of a high degree of authenticity to the Gospel. At the same time it ought to be said that Delff himself regarded certain portions of our present Gospel—more particularly those relating to the Galilean ministry—as interpolations.