8

is easily directed to the salvation brought by it. But not once, Acts xiii. 39, is the faith which conditions justification put in express relation to the person or the work of Christ. The TakоVEL TO TίOTEL is quite Pauline (vi. 7; comp. § 82, d), and so also is the calling on the name of Christ (ix. 14, 21, 22, 16; comp. § 76, b). On the other hand, once at least is the way of God (xviii. 25, 26), or the way simply (ix. 2, xix. 9, 23, xxii. 4, xxiv. 14, 22) which Christianity teaches, designated as walking in the fear of the Lord (ix. 31), by which it is put as identical with pre-Christian piety (x. 2, xxii. 35, xiii. 16, 26; comp. Luke i. 50, xviii. 2, 4, xxiii. 40), as it frequently is in the early apostolic writings.

(c) When the grace of God constitutes the substance of the message of salvation (xiv. 3, xx. 24, 32), it is plainly thought of quite in the Pauline way (§ 75, c) as the principle of salvation; and likewise, when the exhortation is given to continue in the grace of God (xiii. 43), inasmuch as grace conditions every result of the preaching of salvation (xi. 23, xiv. 26, xv. 40, xviii. 27). Yet it may be the Lord Him

3 Apostolic preaching is here, too, according to its contents, called the glad message (εὐαγγέλιον : Acts xv. 7, xx. 24; εὐαγγελίζεσθαι : viii. 4, 25, 40, x. 36, xiv. 7, 21, xv. 35, xvi. 10; comp. Luke iii. 18, ix. 6, xx. 1), and that about the kingdom of God (Acts viii. 12; comp. xix. 8, xx. 25, xxviii. 23, 31), as Christ has proclaimed it (Luke iv. 43, viii. 1; Acts i. 3). But its special kernel consists in this, that Jesus as the Messiah has founded the kingdom of God; it is therefore a glad message about Jesus (viii. 35, xi. 20, xvii. 18; comp. xix. 13), and that about His Messiahship (v. 42, viii. 5, ix. 20, x. 42; comp. viii. 12, xvii. 13, xviii. 28, xxiii. 11, xxviii. 23, 31). As this is the foundation of all evangelical preaching, so may it also be regarded as a teaching (didáons: iv. 18, v. 28) or a speaking (λaλsīv: iv. 17, v. 20; comp. xiv. 3: rajinová (soba.) on the ground (ií or iv: ix. 27, 28) of His name, who designates Him as the Messiah. Sometimes along with the person of Jesus His resurrection is mentioned (xvii. 18), or instead of it the promise fulfilled in Him (xiii. 32; comp. xxvi. 6), as the contents of the glad message, xiv. 15, even the demand to repent (comp. xx. 21, xxvi. 20; Luke xxiv. 47). But the reference of faith to Christ is expressed sometimes by the dative (xviii. 8; comp. xvi. 15), sometimes by is with the accusative (x. 43, xiv. 23, xix. 4, xx. 21, xxiv. 24; comp. Matt. xviii. 6), and faith appears in this conception, xxvi. 18, as the condition of salvation. Only in union with sis with the accusative (ix. 42, xi. 17, xvi. 31, xxii. 19; comp. Matt. xxvii. 42) does the element of confident trust appear to come into prominence, although, xxvii. 25, mistsúly tŷ Diğ stands for confidence in God, and, xiv. 9, wísis for confidence in the salvation to be realized.

But grace appears as the principle of the gifts of grace, such as wisdom,

5

self, too, who stands helpfully by the preachers of the gospel (xi. 21, xiv. 27, xviii. 10), and so adds to the Church those (ii. 27) who, according to His predestination, are saved (§ 88), because they have been ordained to everlasting life (xiii. 48), in that He opens their hearts (xvi. 14). But as is the beginning, so also is the fruitful development of the Christian life in the individual, as in the Church (oixodoμeiobai: ix. 31, xx. 32; comp. § 92, b), dependent on the working of God's grace, and hence needs prayer to Him. The sum of all salvation is here, too, the Messianic deliverance, which is indeed designated, Matt. i. 21, as a deliverance of the people from their sins (Acts xiii. 26: ó Xóyos tŷs σwτnpías; xvi. 17: ódos σwτnρías; comp. Luke i 69, 71, 77, xix. 9; Acts xvi. 30, 31: oi owłóμevoi; comp. Luke xiii. 23, viii. 12, vii. 50, xvii. 19, xix. 10; Acts xxviii. 28: Tò σwτýρLOV TOû EOû; comp. Luke ii. 30, iii. 6), and the mediator of it is Christ (Acts xiii. 23; comp. Luke ii. 11). It is quite Pauline if in the setting of the statements, Luke vi. 35, xx. 36, the sons of God are thought of as perfected only in the future world (comp. § 97, c, and even Matt. v. 9), as then also, Acts xx. 32 (comp. xxvi. 18), is the λnpovoμía promised, or if participa

miraculous power (vi. 8, vii. 10), and the word xápioμa does not occur at all in the Acts of the Apostles. This usage reminds one of the prevailing usage in Peter (§ 45, b, footnote 3); so the Old Testament supíoxsiv xápiv occurs in Luke (vii. 46; comp. Luke i. 30), and in connection therewith xápis is used for the good pleasure which one finds with God or men (Luke ii. 40, 52, iv. 22; comp. Luke vi. 32-34); Acts xxiv. 27, xxv. 3, 9, it designates a human favour.

The word ixxλnoía occurs here and v. 11, viii. 1, 3, and oftener, of single churches, but only in ix. 31 the more comprehensive sense, in which Christ by His own blood has acquired the Church to be His own possession (xx. 28: ǹ ixxλncía τοῦ κυρίου). Her members are those who have turned to God (επιστρέφειν ἐπὶ τὸν etóv xiv. 15, xv. 19, xxiv. 18, 20, or ixì ròv xúpov in the same sense, ix. 35, xi. 21), or are added to the Lord (i.e. Christ, v. 14, xi. 24; comp. xi. 23). They are called sometimes, as in the Gospels, μatnraí (vi. 1, 2, about thirty times), scil. To xupíov (ix. 1); sometimes, as in the apostolic Epistles, así (i. 15, vi. 3, about thirty-four times); seldomer oi ayı (ix. 32, 41, xxvi. 10; comp. ix. 13 : οἱ ἅγιοι τοῦ Χριστοῦ; ΧΧ. 32, xxvi. 18: ἡγιασμένοι).

• As Luke often makes it prominent that Christ prayed (Luke iii. 21, v. 16, vi. 12, ix. 18, 28, 29, xi. 1), and records abundantly His exhortations to prayer (comp. especially xi. 5-8, xviii. 1 ff., xxi. 36), so he praises also the zeal for prayer in the apostles and in the Church (i. 14, 24, ii. 42, iv. 31, vi. 4, 6, viii. 15, x. 9, xi. 5, xii. 5, 12, xvi. 25, xx. 36, xxi. 5, xxii. 17; comp. x. 2, 4, 30, 31), and sometimes also the fasts connected therewith (xiii. 2, 3, xiv. 23; comp. x. 30).

tion in the resurrection (Luke xiv. 14) or in the future world (xx. 35), and fellowship with the exalted Christ (xxi. 36), are confined to the believers or the righteous (comp. § 99, b).7

(d) The importance, which in the writings of Luke is laid on the activity of the Spirit, seems to be quite Pauline. It is more strongly stated even of Jesus than in the oldest tradition (§ 18), that He acted and spoke in the power of the Spirit (Luke iv. 14, 18; Acts i. 2), as is also the fulness of the Spirit given to His forerunner (Luke i. 15, 17) and to those who prophesied of Him (i. 41, 67, ii. 25, 27) specially emphasized. In Jesus' speech, the promise xi. 13 is referred specially to prayer for the Holy Spirit, and the word about blaspheming the Spirit is referred to the Spirit speaking in the apostles (xii. 10-12). But, above all, it is repeatedly recorded how the Risen One had assured the disciples of the Spirit promised by His Father (Luke xxiv. 49), as the power from on high with which they should be clothed (Acts i. 4, 5, 8, xi. 16). The promise was fulfilled at Pente

7 With this is connected the change on the saying, Luke xii. 5 (comp. Matt. x. 28, and therewith § 34, d, footnote 8), by which the idea is expressly excluded that the godless will be thrown body and soul into hell. All the more striking is it if, Acts xxiv. 15, a resurrection of the just and of the unjust is spoken of,- —a statement which can be taken only in the sense of the Apocalypse (§ 132, b). Quite Pauline is the idea of a direct fellowship with Christ, to whom believers come at death (Luke xxiii. 43; Acts vii. 59; comp. § 96, d). But the μ in the latter passage is as little as in xvii. 16, xix. 21, the higher Christian spiritual life in the sense of § 86, b; and since Luke does not at all know the Pauline idea of the ráp, and indicates but the early Christian psychological ideas, then only the human spiritual life is to be thought of even in xviii. 25, xx. 22, although there it is evidently guided by the Holy Spirit.

* This is made prominent even in the first Gospel, if the command to baptize (Matt. xxviii. 19), which the exalted Christ gave to His disciples when He appeared to them, means that they are to baptize in the name of the Father and of the Son and of the Holy Ghost. Moreover, it can scarcely be thereby originally intended to give a wider baptismal formula in contradistinction to that of the first apostles (§ 41, a, footnote 1). Rather along with the reference to Him who is confessed as the Son of the Father, i.e. as the Messiah, the reference to the Spirit is only made prominent, as participation in the Spirit is promised in baptism.

9 It is clear from Luke xxiv. 49, Acts i. 8, that the Spirit, just as by Paul (§ 84, a, footnote 4), is thought of as a divine power (comp. Luke iv. 14), as elsewhere also this power seems to be connected with the Spirit (Luke i. 17; Acts x. 38), or to be but another term for it (Luke i. 35, v. 17; Acts iv. 33, vi. 8).

cost in the first place, where, as the principle of the gifts of grace, He wrought that speaking with other tongues, which is described by Luke as miraculous speech (ii. 4-11), as later the speaking with tongues and prophesying for the first converted Gentiles (x. 44-46) and for the converted disciples of John (xix. 6). As now the Holy Spirit speaks in Old Testament prophecy (i. 16, iv. 25, xxviii. 25), so also does He in New Testament preaching (vii. 51), which is indeed a word of God, according to note b, as was the former. In conformity with Christ's promise (Luke xii. 12), the apostles were filled with the Holy Spirit for their defence before the Sanhedrim (Acts iv. 8); but so, too, were all believers equipped by repeated outpourings of the Spirit for bold preaching in the presence of threatening persecution (iv. 31; comp. ix. 31, xiii. 52). The Spirit strengthens faith in them (vi. 5, xi. 24), and communicates the wisdom to them (vi. 3, 10), which they require for preaching. He also gives to them the manifold special indications as to what they have to do for the discharge of their missionary calling (viii. 29, 39, x. 19, xi. 12, xiii. 2, 4, xvi. 6, 7), or for the advance of the life of the Church (xx. 28; comp. xv. 28, v. 3, 9). But here, too, he appears (comp. § 135, d) as the organ of prophecy in the narrower sense (xi. 28, xiii. 9, xx. 23, xxi. 4, 11; comp. vii. 55); but never, on the other hand, in the specific Pauline sense as the principle of the new spiritual life. Here, therefore, it is also clear that Luke, in spite of all allusions to Paulinism, has not reproduced the specific peculiarity of the Pauline method of doctrine.10

10 If from this we see how difficult it was even for the immediate disciples of the apostle to comprehend the peculiarity of his doctrine in its essential points, for the same thing the Epistle of the Romish Clement furnishes a second highly instructive example, then this is of great importance for the criticism of the Pastoral Epistles, in which the fundamental type of Paul's method of doctrine is preserved so thoroughly pure and full (comp. § 108).

PART FIFTH.

THE JOHANNEAN THEOLOGY.

INTRODUCTION.

§ 140. The Sources of the Johannean Theology.

THE sources of the Johannean theology are the Fourth Gospel and the three Epistles of John (a). The Biblicaltheological realization of the Gospel is by no means conditioned by the denial of its historical trustworthiness (b). A sharp distinction between the substance of Jesus' speeches proceeding from a true remembrance, and their Johannean conception and setting, is neither possible nor necessary (c). Yet Biblical theology has in many ways to separate in detail between what John expressly gives as the doctrines of the Master, and what has been drawn therefrom by individual independent doctrinal conception (d).

(a) From the sources of the Johannean theology, as it is to be presented in this section, the Apocalypse is entirely excluded. There remain for us, therefore, only the Gospel and

1 Its author was distinct from him from whom the Gospel and the Epistles came; his doctrinal views and method were in many ways different. Thus far will criticism ever be in the right, even should it turn out that it is the same Apostle John who, in the at least two decenniums which he had survived the fall of Jerusalem, epochs full of importance in the development of the Church, by the inclusion of Greek Gentile Christians, had in many ways become so different. Even for the decision of this critical question, Biblical theology, while it points steadily in its representation to what is related in the older doctrinal ideas, but sets forth at the same time the doctrinal peculiarities of the Gospel and of the Epistles in these complete particulars, will be able to be fruitful, inasmuch as it will be clear from it whether the points of contact for the doctrinal development here presented are to be found in the Apocalypse or not.