526 Ora Delmer Foster, 



a.yoiXkiS.xz X'^f^ av£x}.a}vYj-co xcci 7:ia-T£Uo-avT3; . . . iva izig-zz'jovzz;, 

 BsBoiapivY), ■KO[xiCQ\f.zvoi to tsXo? ^wy^v £//jT£ sv tw 6v6[j.aTi a!jTO?j. 

 TT^i; m(rT£co5 !j[j,wv, (70)TYipiav ^u^wv Cf. 16 ; 16, 22. 



The Pauline Epistles contain this thought in embryo. Cf. II Cor. 

 5 ; 7, I Cor. 13 ; 12, Rom. 8 ; 23, 24. This contrast of " faith and 

 sight," to which Paul thus refers, I Peter applies to the Christians 

 of Asia Minor in a commendatory fashion. Great joy accompanies 

 belief in the unseen one. But in the Fourth Gospel, the blessing is 

 because (oxt) " they have not seen and yet believed." Furthermore 

 the teaching is again found in a narrative. That there is a connection 

 here is made very probable by the further parallel in I Pt. 1 ; 9 and 

 Jn. 20 ; 31b. Salvation or hfe is here set forth as the end of faith, 

 which refers back to the preceding parallel verse in both instances. 

 Paul's allusions to the subject are of a general and somewhat spe- 

 culative character, while the author of the Fourth Gospel weaves 

 it into a narrative in a most concrete fashion. I Peter forms a con- 

 nection which bridges the chasm. The sequence of thought and the 

 similar phraseology make a strong argument for dependence. 



(3) I Pt. 1 ; 18, 19 Jn. 1 ; 29 



£7.UTpc60'TjT£ . . . Tijj.io) a?[j.aTt w^ "IBe 6 a[j.v6? ■zo'o Stoo, b aipwv tyjv 



apou (a[xo)[xou xai drjizikoo) Xptc- a[j.ap-iav zou x6(I[j.ou. Cf. 1 ; 36. 

 xou. Cf. 2 ; 24. 



Acts 8 ; 32 employs ap.vo?, from Isa. 53 ; 7, otherwise it does not 

 occur in the N. T. outside this parallel. This is significant, since in 

 all three instances it is used as an epithet of Christ. Paul nowhere 

 speaks of the "lamb" per se, but he does speak of " Christ our 

 passover " (I Cor. 5 ; 7), which implies what our author explicitly 

 states in 1 ; 19. The author of the Fourth Gospel improves upon 

 our author when he puts 1 ; 29 b and 1 ; 36 b into the mouth of John 

 the Baptist. The Petrine development of Paul is again found in the 

 form of a definite narrative. John the Baptist is made to enunciate 

 the fully developed Pauline doctrine of the atonement, in Petrine 

 terms. (Cf. Jn. 1 ; 29 b with I Pt. 2 ; 24.) 



(4) I Pt. 1 ; 22 a Jn. 15 ; 3 



Tccc, <\>i>-iccc, u[xwv •»^yvik6-£? £v -7] yJBy) upTt; xaO^apoi lo--£ Bta xov 

 fWxoY] TY)? ixXr\b-zi(X(; loyov 



Purification comes in both cases through the word (truth). I Pt. 

 1 ; 22a probably depends upon Eph. 5 ; 26, but the parallel is much 

 closer between I Peter and John than between Ephesians and John. 



