f the gospel have a somewhat abstract theological
character; the body of the book, however, consists of a succession of
incidents and teachings which follow each other in unstudied fashion like
a collection of annals. This impression is not compromised by the
recognition, at some points, of accidental displacements, like that which
has placed xiv. 30, 31 before xv. and xvi., or that which has left a long
gap between vii. 23 and the incident of v. 1-9, to which it refers. The
theme of the gospel is the self-disclosure of Jesus. This seems to have
determined the evangelist's choice of material, and, as the gospel is an
argument, he does not hesitate to mingle his own comments with his report
of Jesus' words, for example (iii. 16-21, 30-36; xii. 37-43). The book is
characterized by a vividness of detail which indicates a clear memory of
personal experience. While it is evident that the author has the most
exalted conception of the nature of his Lord, this seems to have been the
result of loving meditation on a friend who had early won the mastery over
his heart and life, and who through long years of contemplation had forced
upon his disciple's mind the conviction of his transcendent nature. The
book discloses a profoundly objective attitude; the Christ whom John
portrays is not the creature of his speculations, but the Master who has
entered into his experience as a living influence and has compelled
recognition of his significance. The Son of God is for John the human
Jesus who, though named at the outset the Word--the Logos,--is the Word
who was made flesh, that men through him might become the sons of God.

32. The contrast which the Gospel of John presents to the other three
concerns not only the teaching of Jesus, but the scene of his ministry and
its historic development as well. Whatever may be the final judgment
concerning the fourth gospel, it is manifestly constructed as a simple
collection of incidents following each other in what was meant to appear a
chronological sequence. It has been seen that the biographical framework
of the first three gospels is principally Mark's report of Peter's
narrative. Now it is a fact that in portions of Matthew and Luke, derived
elsewhere than from Mark, there are various allusions most easily
understood if it be assumed that Jesus visited Jerusalem before his
appearance there at the end of his ministry. Such, for instance, are the
parable of the Good Samaritan (Luke x. 25-37), t