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 of the law," had been his instructor,—a guess of most remarkable profundity, but one that, besides lacking all sort of evidence or probability, is furthermore made totally unnecessary, by the indubitable fact, that no signs of any such perfection of style are noticeable in any of the writings of John, so as to require any elaborate hypothesis of this kind to explain them. The greatest probability is, that all his knowledge, both of Hebrew literature and the Greek language, was acquired after the beginning of his apostolic course.

HIS NAME.

The Jews were accustomed, like most of the ancient nations of the east, to confer upon their children significant names, which were made to refer to some circumstance connected with the person's prospects, or the hopes of his parents respecting him. In their son's name, probably Zebedee and Salome designed to express some idea auspicious of his progress and character in after life. The name "John," is not only common in the New Testament, but also occurs in the Hebrew scriptures in the original form "Johanan," which bears the happy signification of "the favor of Jehovah," or, "favored by Jehovah." They probably had this meaning in mind when they gave the name to him, and on that account preferred it to one of less hopeful religious character; but to suppose, as some commentators have, that in conferring it, they were indued with a prophetic spirit, which for the moment directed them to the choice of an appellation expressive of the high destiny of a chosen, favored herald of the grace of God, to Israel and to the Gentiles,—is a conjecture too absurdly wild to be entertained by a sober and discreet critic for a moment. Yet there are some, who, in the rage for finding a deep meaning in the simplest matters, interpret this simple, common name, as prophetically expressive of the beginning of the reign of grace, and of the abrogation of the formal law of Moses, first announced by John the Baptist, whose testimony was first fully recorded in the gospel of John the Apostle. Such idle speculations, however, serve no useful purpose, and only bring suspicion upon more rational investigations in the same department.

HIS CALL AND DISCIPLESHIP.

The first introduction of John to Jesus, appears to be distinctly, though modestly, described by himself, in the first chapter of his gospel, where he has evidently designated himself in the third person, as "the other disciple" of John the Baptist, who accompanied