23, 24), seems fairly to hold good.

'The destination of Jesus alike for good and evil' (iv.

7, 'that those who received it, having been good, should be saved; while those who received it not, having been shown to be bad, should be punished') is indeed an idea peculiarly Johannean and creates a _presumption_ of the use of the Gospel; we ought not perhaps to say more.

I can hardly consider the simple allusions to 'flight' ([Greek: pheugein], ii.
9; [Greek: taede kakeise apodedrakenai], i.

62) as necessarily references to the retreat to Ephraim in John xi.54.So too the expression 'bound' in ii.