THE GOSPEL OF ST. JOHN. [Illustration: Publisher's Mark] THE GOSPEL OF ST. JOHN. A Series of Discourses. By FREDERICK DENISON MAURICE, M.A., PROFESSOR OF MORAL PHILOSOPHY IN THE UNIVERSITY OF CAMBRIDGE. "Johannes redet schlecht und einfältig wie ein Kind, und lauten seine Worte (wie die Weltweisen sie ansehen) recht kindisch. Es ist aber eine solche Majestät drunter verborgen, die kein Mensch, so hoch er auch erleuchtet ist, erforschen noch ausreden kann."--LUTHER, _Auslegung des Evangel_. _Johannis_, 1, 5. NEW EDITION. London: MACMILLAN AND CO. 1882. [_The Right of Translation and Reproduction is Reserved._] London: R. CLAY, SONS, AND TAYLOR BREAD STREET HILL, E.C. PREFACE TO THE SECOND EDITION. A valued friend, to whose judgment on a critical question I shall always defer, has sent me the following observations upon certain passages in the 11th and 16th Discourses of this volume. I have made no alterations in the text. _John_ v. 3, 4. It is implied at page 143 that certain "honest and earnest men" are unwilling to believe that St. John wrote the verse relating to angelic interposition in the cures wrought by the pool of Bethesda, merely because they consider the doctrine unworthy of him. It may be so: but it is at least possible to assent fully to the doctrine, and yet reject the verse, along with the last clause of the preceding verse, on purely outward and critical grounds. Of the six most important Greek MSS. two (and those, perhaps, the best) omit the whole passage, ἐκδεχομένων--νοσήματι, two the clause, ἐκδεχομένων--κίνησιν, and two the verse, ἄγγελος--νοσηματι: not more than one or two tolerable Greek MSS. support the received reading. Of important early versions three omit the whole passage (including the recently discovered "Curetonian" Syriac, probably the earliest and most important of all), another (and two MSS. of a second) omits the verse, and two others omit or obelize part of the verse. Of early patristic evidence there is hardly any either way. Origen's commentary between iv. 54 and viii. 19 is unfortunately lost. Tertullian in one place shows an acquaintance with the belief about the angel, and probably with the whole passage. With this exception, the passage appears to be known in either form to no Father previous to St. Ambrose, no Greek Father previous to St. Chrysostom: they and their successors follow the common text. The only important early authority in its favour is the Old Latin version, (with which must be taken Tertullian;) and yet _its_ MSS. differ surprisingly in the details of the verse, presenting it for the most part in a shorter form than the Greek MSS., which likewise differ considerably among themselves. In short, all the familiar phenomena of interpolation are present in the most flagrant shape. In all probability the passage was added by degrees in the second century in the Western Church, and passed over to the East in the fourth century.