& 18. 3, 2. 19, 7. 2 Cor. 1, 21. 5, 5. and the word with the article is not unfrequently used of a false god; as in Amos 8, 14. 5, 26. (Kuin.) Many ea gerly contend that the word eòs is used in an inferior sense; but though there are instances of such a use of the word in the Sept. corresponding to the Hebr. ; yet it would be contrary to the scope of the passage, and the intent of the Evangelist; and certainly (as has been already shown) this inferiority of sense cannot be inferred from the omission. of the article (see Glass, Phil. Sacr. p. 143. seqq.): though some maintain that it is so used, after the example of the Alexandrian Jews and Philo, who (say they) designated the Supreme Deity and the Father by Oes, but the Logos by Oeds, and they cite Philo de Somn. 1, 655. Mang. Wetstein parallels the above inferior sense of Ces by a similar use of Baoλes and Rex; and he gives numerous examples..

noun to be definite, the bare want of the article is not sufficient evidence that the noun is used indefinitely. Moreover, it is a known usage in the language to distinguish the subject in a sentence from what is predicated of it, by prefixing the article to the subject, and giving no article to the predicate. This is observed more carefully when the predicate happens, as in this passage, to be named first. Raphelius has given an excellent example of this from Herodotus, Νὺς ἡ ἡμέρα ἐγένετο σφὶ μαχομένοισι, “The day was turned into night before they had done fighting." Here it is only by means of the article that we know this to be the meaning. Take from pépa the article, and prefix it to vu, and the sense will be inverted; it will he then, the night was turned into day. An example of the same idiom we have from Xenophon's Hist. in these words, 'O feòs woλλάκις χαίρει, τοὺς μὲν μικροὺς μεγάλους ποιῶν τοὺς δε μεγάλους μικρούς, Here, though the subject is named before the predicate, it is much more clearly distinguished by the article than by the place, which has not the importance in the Greek and Latin languages that it has in ours. That the same use obtained in the idiom of the Synagogue, may be evinced from several passages, particularly from Isaiah, 5, 20. rendered by the Seventy. Οὐαὶ οἱ λέγοντες τὸ πονηρὸν καλὸν, καὶ τὸ καλὸν πονηρὸν, οἱ τίθεντες τὸ σκότος φῶς, καὶ τὸ φῶς σκότος, οἱ τίθεντες τὸ πικρὸν γλυκὺ, καὶ τὸ γλυκὺ πικρὸν, This is entirely simi lar to the example of the same idiom, in Xenophon's Helen. Hist. Ὁ θεὸς πόλλακις χαίρει, τοὺς μὲν μικροὺς μεγάλους ποιῶν, τοὺς δὲ μεγάλους μικρούς. in both, the same words have and want the article alternately, as they are made the subject or the predicate of the affirmations. So also Luke 15, 31. πάντα τὰ ἐμὰ σὰ ἐστιν.

These I must omit, in order to introduce the following able annotation, which, from the nature of the subject, I shall leave in the original :

- "Observant Interpretes in toto N.T. si istum Joannis et alios duos vel tres locos excipias, Patrem constanter Deum vocari: unde quæritur, quo sensu Christo hic titulus tribuatur? Sanè si vocem Dei κατ' ἐξοχὴν sumas, ita ut in ejus notione ipsa paternitas includatur, manifestum est, hoc sensu patrem solum esse Deum, quod et Scriptura disertè testatur (Jo. 17, 3.5, 44. Rom. 16, 27. 1 Tim. 1, 17. Jud. 4, 25.) et Theologi qui post originem asseruerunt, Patrem solum esse αὐτοθέον fatentur. Cum hac verò doctrina nullo modo pugnat, si statuimus, Christum Deum esse, qui omnia divina habet præter paternitatem. Ita docet Gregorius Nyssenus c. Eunom. 11. p. 19. Β. φαμὲν γὰρ καὶ ἡμεῖς, ὅτι ὁ πάντα τὰ τοῦ ἰδίου πατρὸς ἔχων ὅλον ἐκεῖνο ἐστί, πλὴν τοῦ πατὴρ εἶναι. Cyrill. p. 692. πάντα ὑπάρχων ὅσα καὶ ὁ πατὴρ, δίχα μόνον τοῦ εἶναι πατὴρ. Lactant. 4, 29. Propriori utar exem plo: cum quis habet filium, quem unicè diligit, qui tamen sit in domo et manu patris, licet ei nomen domini et potestatem concedet, civili tamen jure et domus una et unus dominus nominatur: sic hic mundus una Dei domus est, et Filius et Pater, qui unanimes incolunt mundum, Deus unus, quia et unus est tanquam duo, et duo tanquam unus. Neque id mirum, quia Pater diligit Filium: et Pater in Filio, quia voluntati Patris fideliter paret, nec unquam faciat aut fecerit, nisi quòd Pater aut voluit, aut jussit. Pedo Albinovan. 3, 32. de Augusto: Deus in terris, Divis insignis avitis. Pollux. 3, 73. ¿vewteρος δεσπότης, δεσπόσυνος καὶ τρόφιμος — νέας δεσ ποίνης ὑποκομίσματα. Longi. 4, p. 151. ἀπήγγελλεν, ὅτι ὁ μὲν πρεσβύτερος δεσπότης μεθ' ἡμέρας ἀφίξ εται τρεῖς, ὁ δὲ παῖς αὐτοῦ τῆς ἐπιούσης πρόεισιν—ὁ δὲ δέ παρήνει τὸ συμβὰν ὁμολογῆσαι πρότερον τῷ νέῳ δεσπότῃ. Plaut. Asinar. 2, 2, 62. Ubinam est herus? Le. major apud forum est: minor hic est intus. See the note on Matth. 7. (Wets.)

The limited nature of my plan will not permit me to enter into long discussions, especially on doctrinal points. I must therefore content myself with referring my readers to the many able writers who have treated on this subject, especially Whitby; I must not, however, omit to direct the attention of my reader to an excellent work by the learned and orthodox Bp. Blomfield, entitled, Five Lectures on the Gospel of St. John, as bearing Testimony to the Divinity of our Saviour. London, 1823, 12mo.

3. πάντα -ὃ γέγονεν. The same sentiment is, by a parallelism usual to the Hebrew writers, expressed both by affirmation, and by negation. Compare Is. 39, 4. Jer. 42, 4. Joh. 2, 4 & 27. Luke 1, 20. Rom. 9, 1. Eph. 5, 15 & 17. Nor is it quite unusual to the Classical writers. Thus Eurip. Electr. 1057. Soph. Antig. 448. See Glass in his Phil. Sacr. p. 645. By Távτa is meant all that is created. So Apoc. 4, 11. Hebr. 1, 2. Col. 1, 16. It is observed that did cannot here signify merely the instrumental, but the efficient and principal cause; and that the Logos is described as the true God and supreme Creator of the universe, who on account of his communion with the Divine nature, hath an equal power with the Father, and by his own co-operation with the Father, created the world. Others, however, remark, that the Jews at that time maintained that the world was created by the aid and ministry of the Messiah's spirit, and that Philo had said the same of the Logos, t. 1, 162. εὐρήσεις—ὀργάνων Λόγον Θεοῦ, δι ̓ οὗ KαTEσKEUάon, and that the dià is to be explained of the instrumental cause, as in Hebr. 1, 1.

3. χ. α. ε. οὐδὲ ἐν δ 7. We may observe the empha

sis in this dialysis for oudèv, (as in Rom. 3, 10. 1 Macc. 7,46. which, both in the Hellenistic and Classical writers, is used for denying the existence, or possible existence, of any thing; and (as Wetstein observes) is most frequently found at the conclusion of a sentence. Le Clerc compares a similar idiom in Xen. Mem. 1, 1, 34. and Hesiod. Theog. 511.

4. ἐν αὐτῷ ἀνθρώπων. Το the physical creation produced by the Logos the Evangelist announces a new and a moral existence, effected by the same Logos. (Lightfoot.) 'Ev auro, by him. So the Hebr. ; as in Ps. 17, 32. Exod. 35, 29. &c. Zwn, like

, often denotes felicity (see Schl. Lex.); and that this signification is here to be adopted is plain. from the context, and is confirmed too by the usus loquendi of the Evangelist. Compare 1 Jo. 5, 11. Joh. 6, 33, 35, 51. 17, 2. 11, 25. Christ also, in Joh. 6, 33, 35, 51. calls himself the "bread of life," and in 17. "the author of life," and in 11, 25. " the resurrection and the life." (Kuin.)

Wetstein renders "quod factum est in ipso, vita erat," and subjoins the following annotation:

66

By this Logos the Father created the whole world, and every thing in it, animate as well as inanimate. Yet his power and goodness did not stop within the limits of this world; he destined also a Saviour of the human race, in whom all men might have salvation and eternal life. Christ is everywhere said to "have life in himself," (5. 26.) and "to give life." (6, 33. 17, 2.) He is also called life in 11, 25. 14, 6. 4, 10. 6, 51. 2 Cor. 4, 10, 11. Col. 3, 4. 1 Jo. 1, 2,; and what is principally to be noted, it is said that we have attained life in Christ. See 1 Jo. 5, 11. Rom. 6, 23. Compare 2 Cor. 1, 19. & 1 Cor. 1, 30. Acts 4, 12. Moreover, as the first creation was by him, so also is the second, or the conversio said to be èv aʊtô, in him, i. e. through him. The latter phrase seems to express something more. So Apulej. Asclepio: A Deo omnia, et sine hoc nec fuit aliquid, nec est, nec erit: omnia enim ab eo, et in ipso, et per ipsum. Marc. Antonin. 4, 23. ή φύσις, ἐκ σοῦ πάντα, ἐν σοὶ πάντα, εἰς σὲ πάντα. Xiphilin. in Nerone, p. 153. μήτερ, ἔῤῥωσο μοὶ καὶ ὑγίαινε. For whether we regard the effect, it is surely a far greater thing to give a happy immortality than to create a world; or the work itself, the creation was temporary, but salvation is eternal. He by whom any thing is done

is regarded as the minister or agent of another. By the prophets (for instance) God predicted future events, and by the Apostles worked miracles. Yet not even in the Prophets was there a complete comprehension of the oracles which they uttered, nor was there in the Apostles themselves the power of working miracles. But that power was in Christ, i. e. was self-derived, in whom, as being the Son of God, were reposed all the treasures of wisdom and knowledge; and whose power was exerted by a proper and natural, not adventitious, acquired, or delegated force." See Acts 17, 28. (Wets.)

4. τὸ φῶς τῶν ἀνθρώπων. See the note on Matth. 4, 16. Even Christ's disciples are compared to the sun; but here Christ is called the light, Kar' oxy, and the true light. (ver. 9.) Light is the same as nóyos, Swn, povoyers. It must be observed, too, that light and life are accustomed to be joined, or one to be put for the other. See Joh. 8, 12. 2 Tim. 1, 10. Prov. 6, 23. Ps. 36, 10. Apoc. 21, 4, 23. Philip. 2, 15, 16. Hence, among the Latin authors, the phrases luce frui, lucis usura frui, luce gaudere, signifying vivere: the contrary to which is expressed by luce privari, linquere lucem, deserere lumen vitale, luce orbari, extingui, lumine cassus, corpora luce carentia. Nor is this idiom unusual in the Greek writers. Thus Hom. Od. δ. 833. εἴ ποῦ ἔτι ζώει, καὶ ὁρᾷ φάος nexioo. See Anthol. 1, 39, 1. Lucian in Pseudomante 18. εἶμι Γλύκων, τριτὰν αἷμα Διὸς, φάος ἀνθρώ ποισι. Alexis. ap. Athen. 11. p. 463. D. ěyvwkα yoûv ἔγνωκα ἀποδημίας — τυγχάνειν ἡμᾶς ἀεὶ τοὺς ζῶντας, ὥσπερ εἰς πανήγυριν τίνα ἀφιγμένους, ἐκ τοῦ θανάτου καὶ τοῦ σκότους εἰς τὴν διατριβὴν, εἰς τὸ φῶς τε τοῦθ ̓ ἃ δὴ ὁρῶμεν. So Liv. 9, 6. Velut ab inferis extracti, tum primùm lucem aspicere visi sunt: & 7, 30. alterum respon sum salutem, victoriam, lucem, et libertatem: & 9, 10. Hoc facto Senatus-Consulto lux quædam affulsisse civitati visa est. Sil. Ital. 13, 407. de Scipione : Lux Italûm, cujus spectavi Martia facta Multùm uno majora Viro: & 6, 130. of Regulus: Donec Dis