[Footnote 61:  The punctuation now generally adopted was invented (probably) by the Antiochenes, who were afraid that the words “without Him was not anything made” might, if unqualified, be taken to include the Holy Spirit.  Cyril of Alexandria comments on the older punctuation, but explains the verse wrongly.  “The Word, as Life by nature, was in the things which have become, mingling Himself by participation in the things that are.”  Bp.  Westcott objects to this, that “the one life is regarded as dispersed.”  Cyril, however, guards against this misconception ([Greek:  ou kata merismon tina kai alloiosin]).  He says that created things share in “the one life as they are able.”  But some of his expressions are objectionable, as they seem to assume a material substratum, animated ab extra by an infusion of the Logos.  Augustine’s commentary on the verse is based on the well-known passage of Plato’s Republic about the “ideal bed.”  “Arca in opere non est vita; arca in arte vita est.  Sic Sapientia Dei, per quam facta sunt omnia, secundum artem continet omnia antequam fabricat omnia.  Quae fiunt ... foris corpora sunt, in arte vita sunt.”  Those who accept the common authorship of the Gospel and the Apocalypse will find a confirmation of the view that [Greek:  en] refers to ideal, extra-temporal existence, in Rev. iv. 11:  “Thou hast created all things, and for Thy pleasure they were ([Greek:  esan] is the true reading) and were created.”  There is also a very interesting passage in Eusebius (Proep.  Ev. xi. 19):  [Greek:  kai outos ara en ho logos kath’ hon aei onta ta gignomena egeneto, hosper Herakleitos an axioseie.] This is so near to the words of St. John’s prologue as to suggest that the apostle, writing at Ephesus, is here referring deliberately to the lofty doctrine of the great Ephesian idealist, whom Justin claims as a Christian before Christ, and whom Clement quotes several times with respect.]

[Footnote 62:  It will be seen that I assume that the first Epistle is the work of the evangelist.]

[Footnote 63:  Westcott on John xiv. 26.]

[Footnote 64:  Westcott.]

[Footnote 65:  Cf. Theologia Germanica, chap. 48:  “He who would know before he believeth cometh never to true knowledge....  I speak of a certain truth which it is possible to know by experience, but which ye must believe in before ye know it by experience, else ye will never come to know it truly.”]

[Footnote 66:  On the second coming of Christ, cf.  John v. 25, xxi. 23; I John ii. 28, iii. 2.  Scholten goes so far as to expunge v. 25 and 28, 29 as spurious.]

[Footnote 67:  The allegation that the Christian persuades himself of a future life because it is the most comfortable belief to hold, seems to me utterly contemptible.  Certain views about heaven and hell are no doubt traceable to shallow optimism; but the belief in immortality is in itself rather awful than consoling.  Besides, what sane man would wish to be deceived in such a matter?]