there.

約翰福音 20:30,31
耶穌在門徒面前另外行了許多神蹟，沒有記在這書上。…

約伯記 26:14
看哪，這不過是神工作的些微，我們所聽於他的是何等細微的聲音！他大能的雷聲誰能明透呢？」

詩篇 40:5
耶和華我的神啊，你所行的奇事，並你向我們所懷的意念甚多，不能向你陳明。若要陳明，其事不可勝數。

詩篇 71:15
我的口終日要述說你的公義和你的救恩，因我不計其數。

傳道書 12:12
我兒，還有一層你當受勸誡：著書多，沒有窮盡；讀書多，身體疲倦。

馬太福音 11:5
就是：瞎子看見，瘸子行走，長大痲瘋的潔淨，聾子聽見，死人復活，窮人有福音傳給他們。

使徒行傳 10:38
神怎樣以聖靈和能力膏拿撒勒人耶穌，這都是你們知道的。他周流四方，行善事，醫好凡被魔鬼壓制的人，因為神與他同在。

使徒行傳 20:35
我凡事給你們做榜樣，叫你們知道應當這樣勞苦扶助軟弱的人，又當記念主耶穌的話說：『施比受更為有福。』」

希伯來書 11:32
我又何必再說呢？若要一一細說基甸、巴拉、參孫、耶弗他、大衛、撒母耳和眾先知的事，時候就不夠了。

that even.

約翰福音 13:33
小子們，我還有不多的時候與你們同在，後來你們要找我，但我所去的地方你們不能到。這話我曾對猶太人說過，如今也照樣對你們說。

;

申命記 1:28
我們上哪裡去呢？我們的弟兄使我們的心消化，說那地的民比我們又大又高，城邑又廣大又堅固，高得頂天，並且我們在那裡看見亞衲族的人。』

; Da.

申命記 4:11
那時你們近前來，站在山下，山上有火焰沖天，並有昏黑、密雲、幽暗。

; Ec.

申命記 14:15
鴕鳥，夜鷹，魚鷹，鷹與其類，

. Basnage gives a very similar hyperbole taken from the Jewish writers, in which Jochanan is said to have 'composed such a great number of precepts and lessons, that if the heavens were paper, and all the trees of the forest so many pens, and all the children of men so many scribes, they would not suffice to write all his lessons.'

阿摩司書 7:10
伯特利的祭司亞瑪謝打發人到以色列王耶羅波安那裡，說：「阿摩司在以色列家中圖謀背叛你。他所說的一切話，這國擔當不起。

馬太福音 19:24
我又告訴你們：駱駝穿過針的眼，比財主進神的國還容易呢！」

CONCLUDING REMARKS ON JOHN'S GOSPEL.

約翰福音 10:2
從門進去的，才是羊的牧人。

, with Mat.

27:55,56 and Mar.

15:40,) and brother of James the elder, whom 'Herod killed with the sword,' (Ac.

約翰福音 12:2
有人在那裡給耶穌預備筵席，馬大伺候，拉撒路也在那同耶穌坐席的人中。

.) Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord's sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship, (Mat.

約翰福音 4:21,22
耶穌說：「婦人，你當信我。時候將到，你們拜父也不在這山上，也不在耶路撒冷。…

, Mar.

約翰福音 1:19
約翰所作的見證記在下面。猶太人從耶路撒冷差祭司和利未人到約翰那裡，問他說：「你是誰？」

,

約翰福音 1:20
他就明說，並不隱瞞，明說：「我不是基督。」

, Lu.

約翰福音 5:1-10
這事以後，到了猶太人的一個節期，耶穌就上耶路撒冷去。…

,) which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord's labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about

A.D.49 or

50, (Ac.

約翰福音 5:15
那人就去告訴猶太人，使他痊癒的是耶穌。

.,) at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign,

A.D. 95, to the isle of Patmos in the Aegean sea, where he wrote the Apocalypse, (Re. i.9.) On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about

A.D. 100, and in the third year of the emperor Trajan. It is generally believed that John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal. VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Le Clerc, and others, to the year

97. The design of John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: 'These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name.' (ch.

約翰福音 20:31
但記這些事要叫你們信耶穌是基督，是神的兒子，並且叫你們信了他，就可以因他的名得生命。

.) Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord's history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.