[Footnote 57: Jer. xxxi. 31-34.]

[Footnote 58: Isa. xxxiii. 14-17.]

[Footnote 59: See Appendix D, on the devotional use of the Song of
Solomon.]

[Footnote 60: Leathes, _The Witness of St. John to Christ_, p. 244.]

[Footnote 61: The punctuation now generally adopted was invented
(probably) by the Antiochenes, who were afraid that the words "without
Him was not anything made" might, if unqualified, be taken to include
the Holy Spirit. Cyril of Alexandria comments on the older
punctuation, but explains the verse wrongly. "The Word, as Life by
nature, was in the things which have become, mingling Himself by
participation in the things that are." Bp. Westcott objects to this,
that "the one life is regarded as dispersed." Cyril, however, guards
against this misconception ([Greek: ou kata merismon tina kai
alloiôsin]). He says that created things share in "the one life as they
are able." But some of his expressions are objectionable, as they seem
to assume a material substratum, animated _ab extra_ by an infusion of
the Logos. Augustine's commentary on the verse is based on the
well-known passage of Plato's _Republic_ about the "ideal bed." "Arca
in opere non est vita; arca in arte vita est. Sic Sapientia Dei, per
quam facta sunt omnia, secundum artem continet omnia antequam fabricat
omnia. Quæ fiunt ... foris corpora sunt, in arte vita sunt." Those who
accept the common authorship of the Gospel and the Apocalypse will
find a confirmation of the view that [Greek: ên] refers to ideal,
extra-temporal existence, in Rev. iv. 11: "Thou hast created all