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received. It was then revealed to the Apostle Andrew that "while all endeavoured to recall their experiences, John should write everything in his own name." No confidence can be placed in the exactness of testimony that comes so long after the event; but it points to some kind of joint contribution or revision such as is implied in John xxi. 24: "This is the disciple which testifieth of these things and we know that his testimony is true." That the Gospel was written "in the name of John" by some pupil of his—perhaps by some namesake—and revised and issued in the name of John by the Elders of the Ephesian Church, is by no means improbable. In some matters of fact, for example in distinguishing between the Passover and "the last supper," the Fourth Gospel corrects an (apparent) error of the Synoptic Gospels, a correction that possibly proceeded from the Apostle John; and perhaps the solemn asseveration as to the issue of blood and water from the side of Jesus ("And he that hath seen hath borne witness, and his witness is true: and he knoweth that he saith true, that ye also may believe") may be a reminiscence of some special testimony from the aged Apostle; but it is impossible to ascertain how far emblematic and historical narratives are blended in such passages as the dialogue with the Samaritan woman, the miracle at Cana, and the raising of Lazarus. The author was convinced (like every other believer, at that time) that Jesus did work many miracles, and could have worked any kind of miracle; but he had noted the unspiritual tendency to magnify the "mighty works" of Jesus as merely "mighty:" he therefore selected from the traditions before him those in which the spiritual and emblematic meaning was predominant. In doing this, he sometimes took a spiritual metaphor and expanded it into a spiritual history. Again, he had also noted an unspiritual tendency to lay undue stress upon the exact