1 John has just written that if we confess our sins God will forgive us and purify us (1 John 1:9). But some people reading this might think that sinning was not such a big thing. Some might say, “Now we can sin without worrying about it. Because if we sin, God will quickly forgive us.” But John does not want the readers of this letter to have such a mistaken thought. He is writing to them, not to encourage them to sin, but to keep them from sinning!
If a believer should at any time sin, he has a spokesman, a defender, one who speaks to Godin [the believer’s] defense—namely, Jesus Christ. Jesus is a perfect spokesman, because He was also a man like us, and therefore He understands our weaknesses and can sympathize with us (Hebrews 2:17-18; 4:15). Also, He is the perfect spokesman because He is the Righteous One. Because He Himself is righteous, He is able to stand before God, the righteous Judge. Christ stands before God always, interceding for all those who put their trust in Him (Romans 8:34; Hebrews 7:25).
2 In a courtroom, the spokesman or defender takes the side of the defendant. The spokesman appeals to the judge, saying that the defendant is innocent. But our spokesman Christ does not do that. Instead, Christ says to God that we are guilty! He says to God that we are worthy of the death sentence! What kind of spokesman is that!
But then Christ says to God: “Even though men are guilty, I myself will take their punishment. Sentence me to death instead of them. I will offer my selfas an atoning sacrifice, or ATONEMENT, for their sins” (Romans 3:23-25).
Thus John says that Christ is the atoning sacrifice for our sins. And Christ is the atoning sacrifice not only for our sins but also for the sins of the whole world. That is, His sacrifice is sufficient to atone for the sins of every believer in the whole world (John 1:29; 1 John 4:10).
All men and women in the world deserve to receive the death sentence for their sins. We must teach and preach this truth everywhere. But along with that truth, we must teach another truth: namely, that there is a spokesman, a Savior, who is able to save us from that death sentence—and that Savior is Jesus Christ.
3-4 To obey Jesus is the same thing as to walk in the light (1 John 1:7). When we are in the light, then we will see Jesus and know Him. But if we do not obey Him, we walk in darkness and cannot know Him. Some men say, “I believe in Jesus,” but they do not obey Him. Such men are liars. They remain in their sins. They do not confess their sins, and they do not receive forgiveness.
5-6 If we obey God’s word, His love will be made complete in us. God’s word is this: Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength (Mark 12:30). Thus, to obey God’s word means to love Him (see John 14:15,21; 1 John 5:3 and comments).
When we obey God, then God comes to us and makes His home with us (John 14:23). God will be in us, and we shall be in Him. If we walk as Jesus did, we will know that we are in Him, and we will remain in His love (John 15:10).
A New Command (2:7-17)
7 In verse 6, John says that we must walk as Jesus did. How did Jesus walk? In love. The old command that John mentions here is the two-fold commandment to love God and to love one’s neighbor, which commandment the readers of this letter have had since the beginning of their Christian lives (Mark 12:30-31). John says: This old command is the message you have heard—that is, the Gospel. All other commands are based on this great two-fold commandment to love God and neighbor (Matthew 22:40).
8 But now John adds a new command, a command given by Jesus to His disciples: Love each other as I have loved you (John 15:12). Jesus Himself called this a new command (John 13:34).
John had seen this love in Jesus’ life with his own eyes. John had seen Jesus offer up His own life for the sake of others. Jesus’ love is true. And John says that the truth of this new command—that is, this true love—is seen in him and you. That is, this true love is seen not only in Jesus but also in those who believe. If the true light of Jesus is shining in our hearts, His love will be in us. Darkness will be gone (John 1:4-5,9).
9-11 To hate one’s brother is to walk in darkness. To love one’s brother is to walk in the light. When we walk in the light, we can see the way; we will not stumble. We will avoid the temptation to sin.
John says of the man who hates his brother that the darkness has blinded him (verse 11). The darkness of sin always makes men blind. Satan wants to blind us. He doesn’t want us to see his schemes. Above all, he doesn’t want us to see Jesus. Therefore, he tries to make us blind.
12 John calls his readers dear children. When John wrote this letter, he was about ninety years old. Therefore, for him it was suitable to call his readers “children.”
John reminds his readers that their sins have been forgiven (1 John 1:9). Their sins have been forgiven on account of his name. That is, they have been forgiven in Jesus’ name because of their faith in Him. Forgiveness and cleansing from sin is the first great blessing that results from our faith. Having received that blessing, we can then go forward in our Christian life.
13 The fathers mentioned here are mature believers. Through faith these fathers have known him (Christ) who is from the beginning. John does not mean that they have seen and heard Christ themselves; rather, they have known Christ through faith.
The young men are young believers. They have overcome the evil one—that is, SATAN. They have escaped from Satan’s kingdom of darkness.
There is no need to make a great difference between the children, the fathers, and the young men mentioned in verses 12-14. The things written in each of these verses apply to all Christians.
14 John here adds two things to what he wrote in verse 13. First, the young men here are strong. They are strong in the Lord; they have put on the Lord’s armor (Ephesians 6:10-11). Second, they are strong because the word of God lives in them. The word of God is the Gospel of Christ; it is also the sword of the Spirit, which is used for overcoming Satan (Ephesians 6:17).
The word of God is also Christ Himself. Christ, the living Word, dwells in us. And because His word is in us, we can ask for anything we wish and it will be given to us (John 15:7). Therefore, let us daily ask that we might be forgiven of our sins (verse 12), that we might overcome the evil one (verse 13), that we might be made strong in faith (verse 14). Let us daily ask that we might be obedient, that we might be filled with God’s light, His knowledge, and His love. And all these things will be granted to us!
15 Do not love the world or anything in the world. Here the world means the “kingdom of darkness.” And anything in the world means the cravings, the lust, and the boasting that exists among men of the world (verse 16). It is impossible to love God and at the same time to love the world and the things in the world. If anyone loves the world, the love of the Father is not in him.
But there is a still deeper meaning in this verse that we need to see. In the world there are many good things, which are gifts given to us by God. These good things also we must not love. We can use these things with thanksgiving, but we must not love them. For example, money is not evil in itself, but to love money is evil. Rest is a good and necessary thing, but to love rest leads to laziness. Again, work is a good and necessary thing, but to love work in an unsuitable way gives rise to pride and worldly ambition. From these examples we must understand that instead of loving these gifts, we must love the giver of these gifts—God. Our entire love must be given to God5 (see Matthew 10:37; Mark 12:30; Luke 14:26 and comments).
The world is Satan’s kingdom (John 12:31; 1 John 5:19). This is the world that Jesus came to save; this is the world that God loved (John 3:16). This is the world that did not recognize Jesus and did not accept Him (John 1:10). This is the world that remains in darkness. Light has come into the world, but men loved darkness instead of light because their deeds were evil (John 3:19).
16 Here John gives three examples of the things of the world, the things of darkness, which we must not love. First, the cravings of sinful man. These include all our sinful physical desires, such as unlawful sexual desires and excessive desires for comfort, pleasure, and fine food. Second, the lust of [man’s] eyes. This means man’s greed and covetousness. Third, the boasting of what [man] has and does. This boasting, or pride, means taking pride in one’s accomplishments; it means seeking a good name or high position; it means putting confidence in oneself instead of in God.
17 The world and its desires are passing away. Why put faith in things that pass away?
… but the man who does the will of God lives forever. God’s will is this: that men believe in Christ and obey His commands—especially the two great commandments to love God and neighbor. The man or woman who believes in Christ and obeys His commands will receive eternal life and live forever (Matthew 7:21).
Warnings Against Antichrists (2:18-29)
18… this is the last hour; that is, the “last hour” is now. The last hour began when Jesus first came into the world, and it will end when Jesus comes again at the end of the world. The entire history of the world can be divided into two parts: the part that took place before Christ, and the part that has taken place since Christ. Even the calendar used throughout the world is divided into B.C. (before Christ) and A.D. (the year of the Lord, meaning, after Christ). This last hour has now lasted almost two thousand years.
Before Christ comes again, the antichrist6 will first come (see 2 Thessalonians 2:1-4,8; 1 John 4:3 and comments). But before the main antichrist comes, many other antichrists will rise up—indeed, many have already risen up (Mark 13:5-6,2113). These are the false teachers. They entice many people to follow after them.
19 Such false teachers, or antichrists, come from within the church. They have gone out from the church. At first they seemed just like other believers, but John says here that they never had true faith; they never truly belonged to the church. These false teachers were never true Christians to begin with.
Many Christians interpret this verse to mean that anyone who falls away or leaves the faith never had true faith to start with. They say that a true believer can never really fall away; a true believer cannot lose his salvation.7
20 True believers have an anointing from the Holy One—that is, from Christ. They are anointed with the Holy Spirit. God anointed Christ with the Holy Spirit (Acts 10:38). And Christ likewise anoints all believers with the Holy Spirit. The Holy Spirit is the Spirit of truth (John 14:17). Therefore, through the Spirit we know the truth8 (see John 14:26). Therefore, a true believer does not teach falsehood.
21 The readers of this letter know the truth already. John writes to them not because they don’t know the truth, but because they do know it. This letter is written for Christians. But Christians can be deceived by false teachers. Therefore, John writes in order that they might not be deceived. False teachers teach falsehood; such teaching never comes from the truth.
22What is the biggest lie? The biggest lie is to say that Jesus is not the Christ, that He is not the Savior, that He is not God’s Son. To deny Christ is to deny God (Matthew 11:27; John 14:9-10; 2 John 7).
23 … whoever acknowledges the Son has the Father also (see 1 John 4:15). Only by knowing Christ can we truly know God (John 1:18). We cannot come to God except through Christ (John 14:6). There are many roads that run in the direction of heaven, but there is only one that reaches there. That one road is Christ. Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved (Acts 4:12).
24 See that what you have heard from the beginning—that is, God’s word—remains in you. If God’s word does not remain in us, Christ will not remain in us, and we will not remain in Him. We will become like the false teachers mentioned in verses 18-19. We will become like withered branches, fit only to be cut off and thrown away (see John 15:4-7).
But if what we have heard (God’s word) remains in us, we will remain in the Son and in the Father. He who remains in the Son (Christ), will also remain in God the Father. Let us continually exhort one another not to turn away from God’s word, the Gospel, that we have heard.
25 Those who remain in Christ and in whom Christ’s word remains have the promise of eternal life (see John 4:14; 6:40).
26 This verse John has written to us as a warning. Let us not throw away the promise of eternal life! Let us not be led astray by false teachers.
27 The anointing you received is the anointing with the Holy Spirit which believers receive from him—Christ. John tells his readers: This anointing remains in you. Then he says: … and you do not need anyone to teach you. What does John mean? He means that our main teacher is the Holy Spirit. Of course, God uses Spirit-filled teachers to teach us, but these teachers themselves have been taught by the Holy Spirit. Thus all true teaching ultimately is inspired by the Holy Spirit, whether it comes directly to us from the Spirit Himself, or whether it comes through reading the Bible, or through Spirit-filled human teachers.
Jesus said: “The Holy Spirit … will teach you all things” (John 14:26) Therefore, Christians are not dependent on human wisdom. Many Christians say: “I am ignorant; I am not educated; I don’t know anything.” But they never need to say that! Let them read and hear God’s word as much as they are able, and then let them have faith that whatever else they need to know the Holy Spirit will teach them. No believer in Christ is “ignorant” in God’s sight.
Therefore, says John, let God’s word remain in us, let the Holy Spirit’s anointing remain in us, and let us remain in him—IN CHRIST.
28 And now, dear children, continue in him. There is no more important teaching in the Bible than this: Continue (or remain) in Christ. If we do not continue in Him, we shall be ashamed when he appears at His second coming. For He will say to us, “I never knew you” (Matthew 7:23).
But if we continue in Him, we shall be confidentand unashamed when He comes again. If we continue in Him, we shall know with certainty that we are saved. We shall stand before His judgment seat, and He will say to us, “Well done, good and faithful servant!” (Matthew 25:21).
If Christ came today, what would He say to us? Would we be able to stand before Him confident and unashamed?
29 How can we recognize a true Christian—that is, one born of God? In this way: A true Christian does9what is right. God is righteous; therefore, all those who have been born of Him are also righteous. It is equally true to say that all those who do what is right are born of Him. Being born of God and doing what is right cannot be separated.
But what does John mean when he says that true Christians do what is right? What is “right”? To do “right” is to believe in Christ and to obey His commands. When one does this he is declared RIGHTOUS, even as God is righteous (see 1 John 3:7). So then, all who believe in Christ and obey Him are righteous and are born of God.
To be born of God means to be born anew spiritually by the Holy Spirit (see John 3:3,5 and comment). It does not mean that a person tries to make himself “spiritual” by doing good works or by following some religious law or ritual. Man’s nature cannot be made spiritual in this way. Our old sinful self cannot be born of God. In fact, there is only one thing our old sinful self can and must do: it must die. In order for a new spiritual self to be born, the old sinful self must first die (see Romans 6:6). To be born of God, then, means to put off our old sinful life, and receive a new spiritual life. It means to become a new creation (see 2 Corinthians 5:17). The person who is born of God will live by the Spirit (Galatians 5:16,25). … those who are led by the Spirit of God are sons of God (Romans 8:14).
1. My little children. It is not only the sum and substance of the preceding doctrine, but the meaning of almost the whole gospel, that we are to depart from sin; and yet, though we are always exposed to God’s judgment, we are certain that Christ so intercedes by the sacrifice of his death, that the Father is propitious to us. In the meantime, he also anticipates an objection, lest any one should think that he gave license to sin when he spoke of God’s mercy, and shewed that it is presented to us all. He then joins together two parts of the gospel, which unreasonable men separate, and thus lacerate and mutilate. Besides, the doctrine of grace has always been calumniated by the ungodly. When the expiation of sins by Christ is set forth, they boastingly say that a license is given to sin.
To obviate these calumnies, the Apostle testifies first that the design of his doctrine was to keep men from sinning; for when he says, that ye sin not, his meaning only is, that they, according to the measure of human infirmity, should abstain from sins. And to the same purpose is what I have already said respecting fellowship with God, that we are to be conformable to him. He is not, however, silent as to the gratuitous remission of sins; for though heaven should fall and all things be confounded, yet this part of truth ought never to be omitted; but, on the contrary, what Christ is ought to be preached clearly and distinctly.
So ought we also to do at this day. As the flesh is inclined to wantonness, men ought to be carefully warned, that righteousness and salvation are provided in Christ for this end, that we may become the holy possession of God. Yet whenever it happens that men wantonly abuse the mercy of God, there are many snarlish men who load us with calumny, as though we gave loose reins to vices. We ought still boldly to go on and proclaim the grace of Christ, in which especially shines forth the glory of God, and in which consists the whole salvation of men. These barkings of the ungodly ought, I repeat it, to be wholly disregarded; for we see that the apostles were also by these barkings assailed.
For this reason he immediately adds the second clause, that when we sin we have an advocate By these words he confirms what we have already said, that we are very far from being perfectly righteous, nay, that we contract new guilt daily, and that yet there is a remedy for reconciling us to God, if we flee to Christ; and this is alone that in which consciences call acquiesce, in which is included the righteousness of men, in which is founded the hope of salvation.
The conditional particle, if, ought to be viewed as causal; for it cannot be but that we sin. In short, John means, that we are not only called away from sin by the gospel, because God invites us to himself, and offers to us the Spirit of regeneration, but that a provision is made for miserable sinners, that they may have God always propitious to them, and that the sins by which they are entangled, do not prevent them from becoming just, because they have a Mediator to reconcile them to God. But in order to shew how we return into favor with God, he says that Christ is our advocate; for he appears before God for this end, that he may exercise towards us the power and efficacy of his sacrifice. That this may be better understood, I will speak more homely. The intercession of Christ is a continual application of his death for our salvation. That God then does not impute to us our sins, this comes to us, because he has regard to Christ as intercessor.
But the two names, by which he afterwards signalizes Christ, properly belong to the subject of this passage. He calls him just and a propitiation. It is necessary for him to be both, that he might sustain the office and person of an Advocate; for who that is a sinner could reconcile God to us? For we are excluded from access to him, because no one is pure and free from sin. Hence no one is fit to be a high priest, except he is innocent and separated from sinners, as it is also declared in Heb 7:26. Propitiation is added, because no one is fit to be a high priest without a sacrifice. Hence, under the Law, no priest entered the sanctuary without blood; and a sacrifice, as a usual seal, was wont, according to God’s appointment, to accompany prayers. By this symbol it was God’s design to shew, that whosoever obtains favor for us, must be furnished with a sacrifice; for when God is offended, in order to pacify him a satisfaction is required. It hence follows, that all the saints who have ever been and shall be, have need of an advocate, and that no one except Christ is equal to undertake this office. And doubtless John ascribed these two things to Christ, to shew that he is the only true advocate.
Now, as no small consolation comes to us, when we hear that Christ not only died for us to reconcile us to the Father, but that he continually intercedes for us, so that an access in his name is open to us, that our prayers may be heard; so we ought especially to beware, lest this honor, which belongs peculiarly to him, should be transferred to another.
But we know that under the Papacy this office is ascribed indiscriminately to the saints. Thirty years ago, this so remarkable an article of our faith, that Christ is our advocate, was nearly buried; but at this day they allow that he is indeed one of many, but not the only one. They among the Papists who have a little more modesty, do not deny that Christ excels others; but they afterwards join with him a vast number of associates. But the words clearly mean that he cannot be an advocate who is not a priest; and the priesthood belongs to none but to Christ alone. In the meantime we do not take away the mutual intercessions of saints, which they exercise in love towards one another; but this has nothing to do with the dead who have removed from their intercourse with men; and nothing with that patronage which they feign for themselves, that they may not be dependent on Christ alone. For though brethren pray for brethren, yet they all, without exception, look to one advocate. There is, then, no doubt but the Papists set up against Christ so many idols as the patrons or advocates they devise for themselves.
We must also notice by the way, that those err very grossly, who imagine that Christ falls on his knees before the Father to pray for us. Such thoughts ought to be renounced, for they detract from the celestial glory of Christ; and the simple truth ought to be retained, that the fruit of his death is ever new and perpetual, that by his intercession he renders God propitious to us, and that he sanctifies our prayers by the odor of his sacrifice, and also aids us by pleading for us.
2. And not for ours only He added this for the sake of amplifying, in order that the faithful might be assured that the expiation made by Christ, extends to all who by faith embrace the gospel.
Here a question may be raised, how have the sins of the whole world been expiated? I pass by the dotages of the fanatics, who under this pretense extend salvation to all the reprobate, and therefore to Satan himself. Such a monstrous thing deserves no refutation. They who seek to avoid this absurdity, have said that Christ (63) suffered sufficiently for the whole world, but efficiently only for the elect. This solution has commonly prevailed in the schools. Though then I allow that what has been said is true, yet I deny that it is suitable to this passage; for the design of John was no other than to make this benefit common to the whole Church. Then under the word all or whole, he does not include the reprobate, but designates those who should believe as well as those who were then scattered through various parts of the world. For then is really made evident, as it is meet, the grace of Christ, when it is declared to be the only true salvation of the world.
(63) “It seems to me that the Apostle is to be understood as speaking only of all those who believe, whether Jews or Gentiles, over the whole world.” — Doddridge. — Ed.
3. And hereby, or by this. After having treated of the doctrine respecting the gratuitous remission of sins, he comes to the exhortations which belong to it, and which depend on it. And first indeed he reminds us that the knowledge of God, derived from the gospel, is not ineffectual, but that obedience proceeds from it. He then shews what God especially requires from us, what is the chief thing in life, even love to God. What we read here of the living knowledge of God, the Scripture does not without reason repeat everywhere; for nothing is more common in the world than to draw the doctrine of religion to frigid speculations. In this way theology has been adulterated by the Sorbonian sophists, so that from their whole science not even the least spark of true religion shines forth. And curious men do everywhere learn so much from God’s word, as enables them to prattle for the sake of display. In short, no evil has been more common in all ages than vainly to profess God’s name.
John then takes this principle as granted, that the knowledge of God is efficacious. He hence concludes, that they by no means know God who keep not his precepts or commandments. Plato, though groping in darkness, yet denied that “the beautiful” which he imagined, could be known, without filling man with the admiration of itself; so he says in his Phaedrus and in other places. How then is it possible for thee to know God, and to be moved by no feeling? Nor does it indeed proceed only from God’s nature, that to know him is immediately to love him; but the Spirit also, who illuminates our minds, inspires our hearts with a feeling conformable to our knowledge. At the same time the knowledge of God leads us to fear him and to love him. For we cannot know him as Lord and Father, as he shews himself, without being dutiful children and obedient servants. In short, the doctrine of the gospel is a lively mirror in which we contemplate the image of God, and are transformed into the same, as Paul teaches us in 2Co 3:18. Where, therefore, there is no pure conscience, nothing can be there but an empty phantom of knowledge.
We must notice the order when he says, We do know that we know him; for he intimates that obedience is so connected with knowledge, that the last is yet in order the first, as the cause is necessarily before its effect.
If we keep his commandments But there is no one who in everything keeps them; there would thus be no knowledge of God in the world. To this I answer, that the Apostle is by no means inconsistent with himself; since he has before shewed that all are guilty before God, he does not understand that those who keep his commandments wholly satisfy the law (no such example can be found in the world;) but that they are such as strive, according to the capacity of human infirmity, to form their life in conformity to the will of God. For whenever Scripture speaks of the righteousness of the faithful, it does not exclude the remission of sins, but on the contrary, begins with it.
But we are not hence to conclude that faith recumbs on works; for though every one receives a testimony to his faith from his works, yet it does not follow that it is founded on them, since they are added as an evidence. Then the certainty of faith depends on the grace of Christ alone; but piety and holiness of life distinguish true faith from that knowledge of God which is fictitious and dead; for the truth is, that those who are in Christ, as Paul says, have put off the old man. (Col 3:9.)
4. He that saith, I know him How does he prove that they are liars who boast that they have faith without piety? even by the contrary effect; for he has already said, that the knowledge of God is efficacious. For God is not known by a naked imagination, since he reveals himself inwardly to our hearts by the Spirit. Besides, as many hypocrites vainly boast that they have faith, the Apostle charges all such with falsehood; for what he says would be superfluous, were there no false and vain profession of Christianity made by man.
5. But whoso keepeth He now defines what a true keeping of God’s law is, even to love God. This passage is, I think, incorrectly explained by those who understand that they please the true God who keephis word. Rather take this as its meaning, “to love God in sincerity of heart, is to keep his commandments.” For he intended, as I have before reminded you, briefly to shew what God requires from us, and what is the holiness of the faithful. Moses also said the same thing, when he stated the sum of the law.
“Now, O Israel, what does the Lord require of thee, but to fear and love him, and to walk in his precepts?”
(Deu 10:12.)
And again he says,
“Choose life, even to love the Lord thy God, to serve him and to cleave to him.” (Deu 30:19)
For the law, which is spiritual, does not command only external works, but enjoins this especially, to love God with the whole heart.
That no mention is here made of what is due to men, ought not to be viewed as unreasonable; for brotherly love flows immediately from the love of God, as we shall hereafter see. Whosoever, then, desires that his life should be approved by God, must have all his doings directed to this end. If any one objects and says, that no one has ever been found who loved God thus perfectly; to this I reply, that it is sufficient, provided every one aspired to this perfection according to the measure of grace given unto him. In the meantime, the definition is, that the perfect love of God is the complete keeping of his law. To make progress in this as in knowledge, is what we ought to do.
Hereby know we that we are in him He refers to that fruit of the gospel which he had mentioned, even fellowship with the Father and the Son; and he thus confirms the former sentence, by stating what follows, as a consequence. For if it be the end of the gospel to hold communion with God, and no communion can be without love, then no one makes a real progress in faith except he who cleaves from the heart to God.
6. He that saith he abideth in him As he has before set before us God as light for an example, he now calls us also to Christ, that we may imitate him. Yet he does not simply exhort us to imitate Christ; but from the union we have with him, he proves that we ought to be like him. A likeness in life and deeds, he says, will prove that we abide in Christ. But from these words he passes on to the next clause, which he immediately adds respecting love to the brethren.
7. Brethren, I write no new commandment This is an explanation of the preceding doctrine, that to love God is to keep his commandments. And not without reason did he largely dwell on this point. First, we know that novelty is disliked or suspected. Secondly, we do not easily undertake an unwonted yoke. In addition to these things, when we have embraced any kind of doctrine, we dislike to have anything changed or made new in it. For these reasons John reminds us, that he taught nothing respecting love but what had been heard by the faithful from the beginning, and had by long usage become old.
Some explain oldness differently, even that Christ now prescribes no other rule of life under the Gospel than what God did formerly under the Law. This is indeed most true; nor do I object but that he afterwards calls in this sense the word of the gospel the old commandment But I think that he now means only, that these were the first elements of the gospel, that they had been thus taught from the beginning, that there was no reason why they should refuse that as unusual by which they ought to have been long ago imbued. For the relative seems to be used in a causative sense. He calls it then old, not because it was taught the fathers many ages before, but because it had been taught them on their new entrance into a religious life. And it served much to claim their faith, that it had proceeded from Christ himself from whom they had received the gospel. (64)
The old commandment The word old, in this place, probably extends further; for the sentence is fuller, when he says, the word which ye have heard from the beginning is the old commandment And as I, indeed, think, he means that the gospel ought not to be received as a doctrine lately born, but what has proceeded from God, and is his eternal truth; as though he had said, “Ye ought not to measure the antiquity of the gospel which is brought to you, by time; since therein is revealed to you the eternal will of God: not only then has God delivered to you this rule of a holy life, when ye were first called to the faith of Christ, but the same has always been prescribed and approved by him.” And, doubtless, this only ought to be deemed antiquity, and deserves faith and reverence, which has its origin from God. For the fictions of men, whatever long prescription of years they may have, cannot acquire so much authority as to subvert the truth of God.
(64) That this view is correct, appears evident from the words, “whichye had from the beginning;” he calls it “old,” because they had been taught it from “the beginning,” that is, of the gospel. Then “new” can mean no other thing than what Calvin states, that it continues still in force, it being, as it were, always new. — Ed.
8. Again, a new commandment Interpreters do not appear to me to have attained the meaning of the Apostle. He says new, because God, as it were, renews it by daily suggesting it, so that the faithful may practice it through their whole life, for nothing more excellent can be sought for by them. The elements which children learn give place in time to what is higher and more solid. On the contrary, John denies that the doctrine respecting brotherly love is of this kind, is one which grows old with time, but that it is perpetually in force, so that it is no less the highest perfection than the very beginning.
It was, however, necessary that this should be added, for as men are more curious than what they ought to be, there are many who always seek something new. Hence there is a weariness as to simple doctrine, which produces innumerable prodigies of errors, when every one gapes continually for new mysteries. Now, when it is known that the Lord proceeds in the same even course, in order to keep us through life in that which we have learnt, a bridle is cast on desires of this kind. Let him, then, who would reach the goal of wisdom, as to the right way of living, make proficiency in love.
Which then is true, or which is truth. He proves by this reason what he had said; for this one command respecting love, as to our conduct in life, constitutes the whole truth of Christ. Besides, what other greater revelation can be expected? for Christ, doubtless, is the end and the completion of all things. Hence the word truth means this, that they stood, as it were at the goal, for it is to be taken for a completion or a perfect state. He joins Christ to them, as the head to the members, as though he had said, that the body of the Church has no other perfection, or, that they would then be really united to Christ, if holy love existed continually among them.
Some give another explanation, “That which is the truth in Christ, is also in you.” But I do not see what the meaning of this is.
Because the darkness is past. The present time is here instead of the past; for he means, that as soon as Christ brings light, we have the full brightness of knowledge: not that every one of the faithful becomes wise the first day as much as he ought to be, (for even Paul testifies that he labored to apprehend what he had not apprehended, (Phi 3:12,) but that the knowledge of Christ alone is sufficient to dissipate darkness. Hence, daily progress is necessary; and the faith of every one has its dawn before it reaches the noonday. But as God continues the inculcation of the same doctrine, in which he bids us to make advances, the knowledge of the Gospel is justly said to be the true light, when Christ, the Sun of righteousness, shines. Thus the way is shut up against the audacity of those men who try to corrupt the purity of the Gospel by their own fictions; and we may safely denounce an anathema on the whole theology of the Pope, for it wholly obscures the true light.
9. He that saith he is in the light He pursues the same metaphor. He said that love is the only true rule according to which our life is to be formed; he said that this rule or law is presented to us in the Gospel; he said, lastly, that it is there as the meridian light, which ought to be continually looked on. Now, on the other hand, he concludes that all are blind and walk in darkness who are strangers to love. But that he mentioned before the love of God and now the love of the brethren, involves no more contrariety than there is between the effect and its cause. Besides, these are so connected together that they cannot be separated.
John says in 1Jo 3:11, that we falsely boast of love to God, except we love our brethren; and this is most true. But he now takes love to the brethren as a testimony by which we prove that we love God. In short, since love so regards God, that in God it embraces men, there is nothing strange in this, that the Apostle, speaking of love, should refer at one time to God, at another to the brethren; and this is what is commonly done in Scripture. The whole perfection of life is often said to consist in the love of God; and again, Paul teaches us, that the whole law is fulfilled by him who loves his neighbor, (Rom 13:8;) and Christ declares that the main points of the law are righteousness, judgment, and truth. (Mat 23:23.) Both these things are true and agree well together, for the love of God teaches us to love men, and we also in reality prove our love to God by loving men at his command. However this may be, it remains always certain that love is the rule of life. And this ought to be the more carefully noticed, because all choose rather almost anything else than this one commandment of God.
To the same purpose is what follows, and there is no occasion of stumbling in him — that is, in him who acts in love; for, he who thus lives will never stumble. (65)
(65) Literally, “and to him there is not a stumblingblock;” that is, nothing that causes him to stumble or fall. He is not like him mentioned in the next verse, who “walks in darkness and knows not whither he goeth.” The sentence seems to have been taken from Psa 119:165, with this only difference, that it is “to them,” instead of “to him.” There is in the Sept no preposition, but in Hebrew the preposition “to” is used; and ἐν has sometimes this meaning in the New Testament. See Col 1:23; 1Th 4:7. — Ed.
11. But he that hateth his brother. He again reminds us, that whatever specious appearance of excellency thou shewest, there is yet nothing but what is sinful if love be absent. This passage may be compared with 1. o 13:1, and no long explanation is needed. But this doctrine is not understood by the world, because the greater part are dazzled by all sorts of masks or disguises. Thus, fictitious sanctity dazzles the eyes of almost all men, while love is neglected, or, at least, driven to the farthest corner.
12Little children This is still a general declaration, for he does not address those only of a tender age, but by little children he means men of all ages, as in the first verse, and also hereafter. I say this, because interpreters have incorrectly applied the term to children. But John, when he speaks of children, calls them παιδία, a word expressive of age; but here, as a spiritual father, he calls the old as well as the young, τεκνία He will, indeed, presently address special words to different ages; yet they are mistaken who think that he begins to do so here. But, on the contrary, lest the preceding exhortation should obscure the free remission of sins, he again inculcates the doctrine which peculiarly belongs to faith, in order that the foundation may with certainty be always retained, that salvation is laid up for us in Christ alone.
Holiness of life ought indeed to be urged, the fear of God ought to be carefully enjoined, men ought to be sharply goaded to repentance, newness of life, together with its fruits, ought to be commended; but still we ought ever to take heed, lest the doctrine of faith be smothered, — that doctrine which teaches that Christ is the only author of salvation and of all blessings; on the contrary, such moderation ought to be presented, that faith may ever retain its own primacy. This is the rule prescribed to us by John: having faithfully spoken of good works, lest he should seem to give them more importance than he ought to have done, he carefully calls us back to contemplate the grace of Christ.
Your sins are forgiven you Without this assurance, religion would not be otherwise than fading and shadowy; nay, they who pass by the free remission of sins, and dwell on other things, build without a foundation. John in the meantime intimates, that nothing is more suitable to stimulate men to fear God than when they are rightly taught what blessing Christ has brought to them, as Paul does, when he beseeches by the bowels of God’s mercies. (Phi 2:1.)
It hence appears how wicked is the calumny of the Papists, who pretend that the desire of doing what is right is frozen, when that is extolled which alone renders us obedient children to God. For the Apostle takes this as the ground of his exhortation, that we know that God is so benevolent to us as not to impute to us our sins.
For his name’s sake The material cause is mentioned, lest we should seek other means to reconcile us to God. For it would not be sufficient to know that God forgives us our sins, except we came directly to Christ, and to that price which he paid on the cross for us. And this ought the more to be observed, because we see that by the craft of Satan, and by the wicked fictions of men, this way is obstructed; for foolish men attempt to pacify God by various satisfactions, and devise innumerable kinds of expiations for the purpose of redeeming themselves. For as many means of deserving pardon we intrude on God, by so many obstacles are we prevented from approaching him. Hence John, not satisfied with stating simply the doctrine, that God remits to us our sins, expressly adds, that he is propitious to us from a regard to Christ, in order that he might exclude all other reasons. We also, that we may enjoy this blessing, must pass by and forget all other names, and rely only on the name of Christ.
13I write unto you, fathers He comes now to enumerate different ages, that he might shew that what he taught was suitable to every one of them. For a general address sometimes produces less effect; yea, such is our perversity, that few think that what is addressed to all belongs to them. The old for the most part excuse themselves, because they have exceeded the age of learning; children refuse to learn, as they are not yet old enough; men of middle age do not attend, because they are occupied with other pursuits. Lest, then, any should exempt themselves, he accommodates the Gospel to all. And he mentions three ages, the most common division of human life. Hence also, the Lacedemonian chorus had three orders; the first sang, “What ye are we shall be;” the last, “What ye are we have been;” and the middle, “We are what one of you have been and the other will be.” Into these three degrees John divides human life.
He, indeed, begins with the old, and says that the Gospel is suitable to them, because they learnt from it to know the eternal Son of God. Moroseness is the character of the old, but they become especially unteachable, because they measure wisdom by the number of years. Besides, Horace in his Art of Poetry, has justly noticed this fault in them, that they praise the time of their youth and reject whatever is differently done or said. This evil John wisely removes, when he reminds us that the Gospel contains not only a knowledge that is ancient, but what also leads us to the very eternity of God. It hence follows that there is nothing here which they can dislike. He says that Christ was from the beginning; I refer this to his Divine presence, as being co-eternal with the Father, as well as to his power, of which the Apostle speaks in Hebrews, that he was yesterday what he is today; as though he had said,
“If antiquity delights you, ye have Christ, who is superior to all antiquity; therefore his disciples ought not to be ashamed of him who includes all ages in Himself.” (Heb 13:8)
We must, at the same time, notice what that religion is which is really ancient, even that which is founded on Christ, for otherwise it will be of no avail, however long it may have existed, if it derives its origin from error.
I write unto you, young men Though it be a diminutive word, νεανίσκοι, (66) yet there is no doubt but that he directs his word to all who were in the flower of their age. We also know that those of that age are so addicted to the vain cares of the world, that they think but little of the kingdom of God; for the rigor of their minds and the strength of their bodies in a manner inebriate them. Hence the Apostle reminds them where true strength is, that they might no more exult as usual in the flesh. Ye are strong, he says, because ye have overcome Satan. The copulative here is to be rendered causatively. And, doubtless, that strength is what we ought to seek, even that which is spiritual. At the same time he intimates that it is not had otherwise than from Christ, for he mentions the blessings which we receive through the Gospel. He says that they had conquered who were as yet engaged in the contest; but our condition is far otherwise than that of those who fight under the banners of men, for war is doubtful to them and the issue is uncertain; but we are conquerors before we engage with the enemy, for our head Christ has once for all conquered for us the whole world.
I write unto you, young children They needed another direction. That the Gospel is well adapted to young children the Apostle concludes, because they find there the Father. We now see how diabolical is the tyranny of the Pope, which drives away by threats all ages from the doctrine of the Gospel, while the Spirit of God so carefully addresses them all.
But these things which the Apostle makes particular, are also general; for we should wholly fall off into vanity, except our infirmity were sustained by the eternal truth of God. There is nothing in us but what is frail and fading, except the power of Christ dwells in us. We are all like orphans until we attain the grace of adoption by the Gospel. Hence, what he declares respecting young children is also true as to the old. But yet his object was to apply to each what was most especially necessary for them, that he might shew that they all without exception stood in need of the doctrine of the Gospel. The particle ὅτι is explained in two ways, but the meaning I have given to it is the best, and agrees better with the context.
(66) The diminutive termination often expresses affection; hence νεανίσκοι may properly be rendered, “dear youth,” or “dear young men;” and so τεκνία μου, in the first verse, may be rendered, “My dear children.” — Ed
14I have written unto you, fathers These repetitions I deem superfluous; and it is probable that when unskillful readers falsely thought that he spoke twice of little children, they rashly introduced the other two clauses. It might at the same time be that John himself, for the sake of amplifying, inserted the second time the sentence respecting the young men, (for he adds, that they were strong, which he had not said before;) but that the copyists presumptuously filled up the number. (67)
(67) There are no different readings that can justify the supposition of an interpolation. The only reading that Griesbach considers probable is ἔγραψα for γράφω at the end of the 13th verse. If that be adopted, then the three characters are twice mentioned, and in regular order. The objection that τεκνία in ver. 12, is παιδία in ver. 13, is not valid, for he uses the latter in the same sense as the former in ver. 18, as denoting Christians in general; while here, in connection with “fathers” and “young men,” they must mean those young in years or in the profession of the gospel. The repetition is for the sake of emphasis. — Ed
15Love not He had said before that the only rule for living religiously, is to love God; but as, when we are occupied with the vain love of the world, we turn away all our thoughts and affections another way, this vanity must first be torn away from us, in order that the love of God may reign within us. Until our minds are cleansed, the former doctrine may be iterated a hundred times, but with no effect: it would be like pouring water on a ball; you can gather, no, not a drop, because there is no empty place to retain water. (68)
By the world understand everything connected with the present life, apart from the kingdom of God and the hope of eternal life. So he includes in it corruptions of every kind, and the abyss of all evils. In the world are pleasures, delights, and all those allurements by which man is captivated, so as to withdraw himself from God. (69)
Moreover, the love of the world is thus severely condemned, because we must necessarily forget God and ourselves when we regard nothing so much as the earth; and when a corrupt lust of this kind rules in man, and so holds him entangled that he thinks not of the heavenly life, he is possessed by a beastly stupidity.
If any man love the world He proves by an argument from what is contrary, how necessary it is to cast away the love of the world, if we wish to please God; and this he afterwards confirms by an argument drawn from what is inconsistent; for what belongs to the world is wholly at variance with God. We must bear in mind what I have already said, that a corrupt mode of life is here mentioned, which has nothing in common with the kingdom of God, that is, when men become so degenerated, that they are satisfied with the present life, and think no more of immortal life than mute animals. Whosoever, then, makes himself thus a slave to earthly lusts, cannot be of God.
(68) It is considered by many, such as Macknight and Scott, that the three former verses are connected with this — that the particulars stated with regard to little children, fathers, and young men, are adduced as reasons to enforce this exhortation, “Love not the world,” etc. And this no doubt is the best view of the passage. — Ed.
(69) There are two things, the world, and the things that are in the world. The world, thus distinguished from what is in it, means, according to Macknight, the wicked and unbelieving, the men of the world, as when our Savior says, “the world,” that is, the unbelieving Jews, “hateth you,” Joh 15:19. According to this view, the contrast in verse 17 appears very suitable, “The world (the ungodly men of the world) passeth away, and its lust, (their lust;) but he that doeth the will of God abideth for ever.” Others think that the blessings of the world are meant, the good things necessary for the support of man, and that these are not to be loved, though they may be rightly used. In this case, “in the world” must have a different meaning, a thing not unusual in Scripture; it must mean in the present state of things. But the most consistent view is the first, that is, to take “the world” throughout as signifying the ungodly men of the world. What prevail among them are the lusts here mentioned, — sensual gratification, avarice, and ambition, the three gods who rule and reign in mankind. — Ed.
16The lust of the flesh, or, namely, the lust of the flesh. The old interpreter renders the verse otherwise, for from one sentence he makes two. Those Greek authors do better, who read these words together, “Whatever is in the world is not of God;” and then the three kinds of lusts they introduce parenthetically. For John, by way of explanation, inserted these three particulars as examples, that he might briefly shew what are the pursuits and thoughts of men who live for the world; but whether it be a full and complete division, it does not signify much; though you will not find a worldly man in whom these lusts do not prevail, at least one of them. It remains for us to see what he understands by each of these.
The first clause is commonly explained of all sinful lusts in general; for the flesh means the whole corrupt nature of man. Though I am unwilling to contend, yet I am unwilling to dissemble that I approve of another meaning. Paul, when forbidding, in Rom 13:14, to make provision for the flesh as to its lusts, seems to me to be the best interpreter of this place. What, then, is the flesh there? even the body and all that belongs to it. What, then, is the lust or desire of the flesh, but when worldly men, seeking to live softly and delicately, are intent only on their own advantages? Well known from Cicero and others, is the threefold division made by Epicurus; for he made this difference between lusts; he made some natural and necessary, some natural and not necessary, and some neither natural nor necessary. But John, well knowing the insubordination (ἀταξία)of the human heart unhesitantly condemns the lust of the flesh, because it always flows out immoderately, and never observes any due medium. He afterwards comes gradually to grosser vices.
The lust of the eyes He includes, as I think, libidinous looks as well as the vanity which delights in pomps and empty splendor.
In the last place follows pride or haughtiness; with which is connected ambition, boasting, contempt of others, blind love of self, headstrong self-confidence.
The sum of the whole is, that as soon as the world presents itself, our lusts or desires, when our heart is corrupt, are captivated by it, like unbridled wild beasts; so that various lusts, all which are adverse to God, bear rule in us. The Greek word, βὶος rendered life, (vita ,) means the way or manner of living.
17And the world passeth away As there is nothing in the world but what is fading, and as it were for a moment, he hence concludes that they who seek their happiness from it, make a wretched and miserable provision for themselves, especially when God calls us to the ineffable glory of eternal life; as though he had said, “The true happiness which God offers to his children, is eternal; it is then a shameful thing for us to be entangled with the world, which with all its benefits will soon vanish away.” I take lust here metonymically, as signifying what is desired or coveted, or what captivates the desires of men. The meaning is, that what is most precious in the world and deemed especially desirable, is nothing but a shadowy phantom.
By saying that they who do the will of God shall abide for ever, or perpetually, he means that they who seek God shall be perpetually blessed. Were any one to object and say, that no one doeth what God commands, the obvious answer is, that what is spoken of here is not the perfect keeping of the law, but the obedience of faith, which, however imperfect it may be, is yet approved by God. The will of God is first made known to us in the law; but as no one satisfies the law, no happiness can be hoped from it. But Christ comes to meet the despairing with new aid, who not only regenerates us by his Spirit that we may obey God, but makes also that our endeavor, such as it is, should obtain the praise of perfect righteousness.
18It is the last time, or hour. He confirms the faithful against offenses by which they might have been disturbed. Already many sects had risen up, which rent the unity of faith and caused disorder in the churches. But the Apostle not only fortifies the faithful, lest they should falter, but turns the whole to a contrary purpose; for he reminds them that the last time had already come, and therefore he exhorts them to a greater vigilance, as though he had said, “Whilst various errors arise, it behooves you to be awakened rather than to be overwhelmed; for we ought hence to conclude that Christ is not far distant; let us then attentively look for him, lest he should come upon us suddenly.” In the same way it behooves us to comfort ourselves at this day, and to see by faith the near advent of Christ, while Satan is causing confusion for the sake of disturbing the Church, for these are the signs of the last time.
But so many ages having passed away since the death of John, seem to prove that this prophecy is not true: to this I answer, that the Apostle, according to the common mode adopted in the Scripture, declares to the faithful, that nothing more now remained but that Christ should appear for the redemption of the world. But as he fixes no time, he did not allure the men of that age by a vain hope, nor did he intend to cut short in future the course of the Church and the many successions of years during which the Church has hitherto remained in the world. And doubtless, if the eternity of God’s kingdom be borne in mind, so long a time will appear to us as a moment. We must understand the design of the Apostle, that he calls that the last time, during which all things shall be so completed, that nothing will remain except the last revelation of Christ.
As ye have heard that antichrist will come He speaks as of a thing well known. We may hence conclude that the faithful had been taught and warned from the beginning respecting the future disorder of the Church, in order that they might, carefully keep themselves in the faith they professed, and also instruct posterity in the duty of watchfulness. For it was God’s will that his Church should be thus tried, lest any one knowingly and willingly should be deceived, and that there might be no excuse for ignorance. But we see that almost the whole world has been miserably deceived, as though not a word had been said about Antichrist.
Moreover, under the Papacy there is nothing more notorious and common than the future coming of Antichrist; and yet they are so stupid, that they perceive not that his tyranny is exercised over them. Indeed, the same thing happens altogether to them as to the Jews; for though they hold the promises respecting the Messiah, they are yet further away from Christ than if they had never heard his name; for the imaginary Messiah, whom they have invented for themselves, turns them wholly aside from the Son of God; and were any one to shew Christ to them from the Law and the Prophets, he would only spend his labor in vain. The Popes have imagined an Antichrist, who for three years and a half is to harass the Church. All the marks by which the Spirit of God has pointed out Antichrist, clearly appear in the Pope; but the triennial Antichrist lays fast hold on the foolish Papists, so that seeing they do not see. Let us then remember, that Antichrist has not only been announced by the Spirit of God, but that also the marks by which he may be distinguished have been mentioned.
Even now are there many antichrists. This may seem to have been added by way of correction, as they falsely thought that it would be some one kingdom; but it is not so. They who suppose that he would be only one man, are indeed greatly mistaken. For Paul, referring to a future defection, plainly shows that it would be a certain body or kingdom. (2Th 2:3.) He first predicts a defection that would prevail through the whole Church, as a universal evil; he then makes the head of the apostasy the adversary of Christ, who would sit in the temple of God, claiming for himself divinity and divine honors. Except we desire willfully to err, we may learn from Paul’s description to know Antichrist. That passage I have already explained; it is enough now touch on it by the way.
But how can that passage agree with the words of John, who says that there were already many antichrists? To this I reply, that John meant no other thing than to say, that some particular sects had already risen, which were forerunners of a future Antichrist; for Cerinthus, Basilides, Marcion, Valentinus, Ebion, Arrius, and others, were members of that kingdom which the Devil afterwards raised up in opposition to Christ. Properly speaking, Antichrist was not yet in existence; but the mystery of iniquity was working secretly. But John uses the name, that he might effectually stimulate the care and solicitude of the godly to repel frauds.
But if the Spirit of God even then commanded the faithful to stand on their watch, when they saw at a distance only signs of the coming enemy, much less is it now a time for sleeping, when he holds the Church under his cruel and oppressive tyranny, and openly dishonors Christ.
19They went out from us He anticipates another objection, that the Church seemed to have produced these pests, and to have cherished them for a time in its bosom. For certainly it serves more to disturb the weak, when any one among us, professing the true faith, falls away, than when a thousand aliens conspire against us. He then confesses that they had gone out from the bosom of the Church; but he denies that they were ever of the Church. But the way of removing this objection is, to say, that the Church is always exposed to this evil, so that it is constrained to bear with many hypocrites who know not Christ, really, however much they may by the mouth profess his name.
By saying, They went out from us, he means that they had previously occupied a place in the Church, and were counted among the number of the godly. He, however, denies that they were of them, though they had assumed the name of believers, as chaff though mixed with wheat on the same floor cannot yet be deemed wheat.
For if they had been of us He plainly declares that those who fell away had never been members of the Church. And doubtless the seal of God, under which he keeps his own, remains sure, as Paul says, (2Ti 2:19.) But here arises a difficulty, for it happens that many who seemed to have embraced Christ, often fall away. To this I answer, that there are three sorts of those who profess the Gospel; there are those who feign piety, while a bad conscience reproves them within; the hypocrisy of others is more deceptive, who not only seek to disguise themselves before men, but also dazzle their own eyes, so that they seem to themselves to worship God aright; the third are those who have the living root of faith, and carry a testimony of their own adoption firmly fixed in their hearts. The two first have no stability; of the last John speaks, when he says, that it is impossible that they should be separated from the Church, for the seal which God’s Spirit engraves on their hearts cannot be obliterated; the incorruptible seed, which has struck roots, cannot be pulled up or destroyed.
He does not speak here of the constancy of men, but of God, whose election must be ratified. He does not then, without reason declare, that where the calling of God is effectual, perseverance would be certain. He, in short, means that they who fall away had never been thoroughly imbued with the knowledge of Christ, but had only a light and a transient taste of it.
That they might be made manifest He shews that trial is useful and necessary for the Church. It hence follows, on the other hand, that there is no just cause for perturbation. Since the Church is like a threshing-floor, the chaff must be blown away that the pure wheat may remain. This is what God does, when he casts out hypocrites from the Church, for he then cleanses it from refuse and filth.
20But ye have an unction. The Apostle modestly excuses himself for having so earnestly warned them, lest they should think that they were indirectly reproved, as though they were rude and ignorant of those things which they ought to have well known. So Paul conceded wisdom to the Romans, that they were able and fit to admonish others. He at the same time shewed that they stood in need of being reminded, in order that they might rightly perform their duty. (Rom 15:14.) The Apostles did not, however, speak thus in order to flatter them; but they thus wisely took heed lest their doctrine should be rejected by any, for they declared what was suitable and useful, not only to the ignorant, but also to those well instructed in the Lord’s school.
Experience teaches us how fastidious the ears of men are. Such fastidiousness ought indeed to be far away from the godly; it yet behooves a faithful and wise teacher to omit nothing by which he may secure a hearing from all. And it is certain that we receive what is said with less attention and respect, when we think that he who speaks disparages the knowledge which has been given us by the Lord. The Apostle by this praise did at the same time stimulate his readers, because they who were endued with the gift of knowledge, had less excuse if they did not surpass others in their proficiency.
The state of the case is, that the Apostle did not teach them as though they were ignorant, and acquainted only with the first elements of knowledge, but reminded them of things already known, and also exhorted them to rouse up the sparks of the Spirit, that a full brightness might shine forth in them. And in the next words he explained himself, having denied that he wrote to them because they knew not the truth, but because they had been well taught in it; for had they been wholly ignorant and novices, they could not have comprehended his doctrine.
Now, when he says that they knew all things, it is not to be taken in the widest sense, but ought to be confined to the subject treated of here. But when he says that they had an unction from the Holy One, he alludes, no doubt, to the ancient types. The oil by which the priests were anointed was obtained from the sanctuary; and Daniel mentions the coming of Christ as the proper time for anointing the Most Holy. (Dan 9:24.) For he was anointed by the Father, that he might pour forth on us a manifold abundance from his own fullness. It hence follows that men are not rightly made wise by the acumen of their own minds, but by the illumination of the Spirit; and further, that we are not otherwise made partakers of the Spirit than through Christ, who is the true sanctuary and our only high priest. (70)
(70) “From the Holy One,” from the Father, say some; from the Son, say others; from the Holy Spirit, according to a third party. By comparing this verse with 1Jo 2:27, we see reason to conclude that the “Holy One” is Christ, who had promised the Spirit to teach his people. The unction, or the anointing, is the act of the Spirit by which the truth is taught. — Ed.
21And that no lie is of the truth. He concedes to them a judgment, by which they could distinguish truth from falsehood; for it is not the dialectic proposition, that falsehood differs from truth, (such as are taught as general rules in the schools;) but what is said is applied to that which is practical and useful; as though he had said, that they did not only hold what was true, but were also so fortified against the impostures and fallacies of the ungodly, that they wisely took heed to themselves. Besides, he speaks not of this or of that kind of falsehood; but he says, that whatever deception Satan might contrive, or in whatever way he might attack them, they would be able readily to distinguish between light and darkness, because they had the Spirit as their guide.
22Who is a liar He does not assert that they alone were liars who denied that the Son of God appeared in the flesh, lest no one in unloosing the knot should above measure torment himself; but that they surpassed all others, as though he had said, that except this be deemed a lie, no other could be so reckoned; as we are wont commonly to say, “If perfidy towards God and men is not a crime, what else can we call a crime?” (71)
What he had generally said of false prophets, he now applies to the state of his own time; for he points out, as by the finger, those who disturbed the Church. I readily agree with the ancients, who thought that Cerinthus and Carpocrates are here referred to. But the denial of Christ extends much wider; for it is not enough in words to confess that Jesus is the Christ, except he is acknowledged to be such as the Father offers him to us in the gospel. The two I have named gave the title of Christ to the Son of God, but imagined him to be man only. Others followed them, such as Arius, who, adorning him with the name of God, robbed him of his eternal divinity. Marcion dreamt that he was a mere phantom. Sabellius imagined that he differed nothing from the Father. All these denied the Son of God; for not one of them really acknowledged the true Christ; but, adulterating, as far as they could, the truth respecting him, they devised for themselves an idol instead of Christ. Then broke out Pelagius, who, indeed, raised no dispute respecting Christ’s essence, but allowed him to be true man and God; yet he transferred to us almost all the honor that belongs to him. It is, indeed, to reduce Christ to nothing, when his grace and power are set aside.
So the Papists, at this day, setting up freewill in opposition to the grace of the Holy Spirit, ascribing a part of their righteousness and salvation to the merits of works, feigning for themselves innumerable advocates, by whom they render God propitious to them, have a sort of fictitious Christ, I know not what; but the lively and genuine image of God, which shines forth in Christ, they deform by their wicked inventions; they lessen his power, subvert and pervert his office.
We now see that Christ, is denied, whenever those things which peculiarly belong to him, are taken away from him. And as Christ is the end of the law and of the gospel, and has in himself all the treasures of wisdom and knowledge, so he is the mark at which all heretics level and direct their arrows. Therefore the Apostle does not, without reason, make those the chief impostors, who fight against Christ, in whom the full truth is exhibited to us.
He is Antichrist He speaks not of that prince of defection who was to occupy the seat of God; but all those who seek to overthrow Christ, he puts them among that impious band. And that he might amplify their crime, he asserts that the Father, no less than the Son, is denied by them; as though he had said, “They have no longer any religion, because they wholly cast away God.” And this he afterwards confirms, by adding this reason, that the Father cannot be separated from the Son.
(71) Taking this view of the passage, we may give this rendering, — “Who is a liar, except it be he who denies that Jesus is the Christ?” — Ed.
Now this is a remarkable sentence, and ought to be reckoned among the first axioms of our religion. yea, when we have confessed that there is one true God, this second article ought necessarily to be added, that he is no other but he who is made known in Christ. The Apostle does not here treat distinctly of the unity of essence. It is, indeed, certain, that the Son cannot be disunited from the Father, for he is of the same essence, (ὁμοούσιος;) but another thing is spoken of here, that is, that the Father, who is invisible, has revealed himself only in his Son. Hence he is called the image of the Father, (Heb 1:3,) because he sets forth and exhibits to us all that is necessary to be known of the Father. For the naked majesty of God would, by its immense brightness, ever dazzle our eyes; it is therefore necessary for us to look on Christ. This is to come to the light, which is justly said to be otherwise inaccessible.
I say, again, that there is not here a distinct discussion respecting the eternal essence of Christ, which he has in common with the Father. This passage is, indeed, abundantly sufficient to prove it: but John calls us to this practical part of faith, that as God has given himself to us to be enjoyed only in Christ, he is elsewhere sought for in vain; or (if any one prefers what is clearer) that as in Christ dwells all the fullness of the Deity, there is no God apart from him. It hence follows, that Turks, Jews, and such as are like them, have a mere idol and not the true God. For by whatever titles they may honor the God whom they worship, still, as they reject him without whom they cannot come to God, and in whom God has really manifested himself to us, what have they but some creature or fiction of their own? They may flatter themselves as much as they please, with their own speculations, who, without Christ, philosophize on divine things; it is still certain that they do nothing but rave and rant, because, as Paul says, they hold not the Head. (Col 2:19.) It is obvious, hence, to conclude how necessary is the knowledge of Christ.
Many copies have the opposite sentence, “He who confesses the Son,” etc. But as I think that a note by some copyist has crept into the text, I hesitated not to omit it. (72) But if its insertion be approved, the meaning would be, that there is no right confession of God except the Father be acknowledged in the Son.
Were any one to object and say, that many of the ancients thought rightly of God, to whom Christ was not known: I allow that the knowledge of Christ has not been always so explicitly revealed, nevertheless, I contend that it has been always true, that as the light of the sun comes to us by its rays, so the knowledge of God has been communicated through Christ.
(72) The words are found in most of the MSS., and in most of the versions, and in many of the Fathers. Besides, they wholly comport with the usual style of the Apostle, whose common practice it was to state things positively and negatively, and vice versa. Sec especially 1Jo 5:12. — Ed.
24Let that therefore abide in you He annexes an exhortation to the former doctrine; and that it might have more weight, he points out the fruit they would receive from obedience. He then exhorts them to perseverance in the faith, so that they might retain fixed in their hearts what they had learnt.
But when he says, from the beginning, he does not mean that antiquity alone was sufficient to prove any doctrine true; but as he has already shown that they had been rightly instructed in the pure gospel of Christ, he concludes that they ought of right to continue in it. And this order ought to be especially noticed; for were we unwilling to depart from that doctrine which we have once embraced, whatever it may be, this would not be perseverance, but perverse obstinacy. Hence, discrimination ought to be exercised, so that a reason for our faith may be made evident from God’s word: then let inflexible perseverance follow.
The Papists boast of “a beginning,” because they have imbibed their superstitions from childhood. Under this pretense they allow themselves obstinately to reject the plain truth. Such perverseness shews to us, that we ought always to begin with the certainty of truth.
In that which ye have heard Here is the fruit of perseverance, that they in whom God’s truth remains, remain in God. We hence learn what we are to seek in every truth pertaining to religion. He therefore makes the greatest proficiency, who makes such progress as wholly to cleave to God. But he in whom the Father dwells not through his Son, is altogether vain and empty, whatever knowledge he may possess. Moreover, this is the highest commendation of sound doctrine, that it unites us to God, and that in it is found whatever pertains to the real fruition of God.
In the last place, he reminds us that it is real happiness when God dwells in us. The words he uses are ambiguous. They may be rendered, “This is the promise which he has promised to us, even eternal life. ” (73) You may, however, adopt either of these renderings, for the meaning is still the same. The sum of what is said is, that we cannot live otherwise than by nourishing to the end the seed of life sown in our hearts. John insists much on this point, that not only the beginning of a blessed life is to be found in the knowledge of Christ, but also its perfection. But no repetition of it can be too much, since it is well known that it has ever been a cause of ruin to men, that being not content with Christ, they have had a hankering to wander beyond the simple doctrine of the gospel.
(73) This, which is our version, is, no doubt, the best construction. “Promise ” is a metonymy for what is promised: “This is the promise, which he hath promised to us, even eternal life.” “Eternal life” is in apposition with “which.” — Ed.
26These things have I written unto you The apostle excuses himself again for having admonished them who were well endued with knowledge and judgment. But he did this, that they might apply for the guidance of the Spirit, lest his admonition should be in vain; as though he had said, “I indeed do my part, but still it is necessary that the Spirit of God should direct you in all things; for in vain shall I, by the sound of my voice, beat your ears, or rather the air, unless he speaks within you.”
When we hear that he wrote concerning seducers, we ought always to bear in mind, that it is the duty of a good and diligent pastor not only to gather a flock, but also to drive away wolves’ for what will it avail to proclaim the pure gospel, if we connive at the impostures of Satan? No one, then, can faithfully teach the Church, except he is diligent in banishing errors whenever he finds them spread by seducers. What he says of the unction having been received from him, I refer to Christ.
27And ye need not Strange must have been the purpose of John, as I have already said, if he intended to represent teaching as useless. He did not ascribe to them so much wisdom, as to deny that they were the scholars of Christ. He only meant that they were by no means so ignorant as to need things as it were unknown to be taught them, and that he did not set before them anything which the Spirit of God might not of himself suggest to them. Absurdly, then, do fanatical men lay hold on this passage, in order to exclude from the Church the use of the outward ministry. He says that the faithful, taught by the Spirit, already understood what he delivered to them, so that they had no need to learn things unknown to them. He said this, that he might add more authority to his doctrine, while every one repeated in his heart an assent to it, engraven as it were by the finger of God. But as every one had knowledge according to the measure of his faith, and as faith in some was small, in others stronger, and in none perfect, it hence follows, that no one knew so much, that there was no room for progress.
There is also another use to be made of this doctrine, — that when men really understand what is needful for them, we are yet to warn and rouse them, that they may be more confirmed. For what John says, that they were taught all things by the Spirit, ought not to be taken generally, but to be confined to what is contained in this passage. He had, in short, no other thing in view than to strengthen their faith, while he recalled them to the examination of the Spirit, who is the only fit corrector and approver of doctrine, who seals it on our hearts, so that we may certainly know that God speaks. For while faith ought to look to God, he alone can be a witness to himself, so as to convince our hearts that what our ears receive has come from him.
And the same is the meaning of these words, As the same anointing teaches you of all things, and is truth; that is, the Spirit is like a seal, by which the truth of God is testified to you. When he adds, and is no lie, he points out another office of the Spirit, even that he endues us with judgment and discernment, lest we should be deceived by lies, lest we should hesitate and be perplexed, lest we should vacillate as in doubtful things.
As it hath taught you, ye shall abide in him, or,abide in him. He had said, that the Spirit abode in them; he now exhorts them to abide in the revelation made by him, and he specifies what revelation it was, “Abide,”he says, “in Christ, as the Spirit hath taught you.” Another explanation, I know, is commonly given, “Abide in it,” that is, the unction. But as the repetition which immediately follows, cannot apply to any but to Christ, I have no doubt but that he speaks here also of Christ; and this is required by the context; for the Apostle dwells much on this point, that the faithful should retain the true knowledge of Christ, and that they should not go to God in any other way.
He at the same time shews, that the children of God are for no other end illuminated by the Spirit, but that they may know Christ. Provided they turned not aside from him, he promised them the fruit of perseverance, even confidence, so as not to be ashamed at his presence. For faith is not a naked and a frigid apprehension of Christ, but a lively and real sense of his power, which produces confidence. Indeed, faith cannot stand, while tossed daily by so many waves, except it looks to the coming of Christ, and, supported by his power, brings tranquillity to the conscience. But the nature of confidence is well expressed, when he says that it can boldly sustain the presence of Christ. For they who indulge securely in their vices, turn their backs as it were on God; nor can they otherwise obtain peace than by forgetting him. This is the security of the flesh, which stupefies men; so that turning away from God, they neither dread sin nor fear death; and in the meantime they shun the tribunal of Christ. But a godly confidence delights to look on God. Hence it is, that the godly calmly wait for Christ, nor do they dread his coming.
29. If ye know that he is righteous He again passes on to exhortations, so that he mingles these continually with doctrine throughout the Epistle; but he proves by many arguments that faith is necessarily connected with a holy and pure life. The first argument is, that we are spiritually begotten after the likeness of Christ; it hence follows, that no one is born of Christ but he who lives righteously. It is at the same time uncertain whether he means Christ or God, when he says that they who are born of him do righteousness. It is a mode of speaking certainly used in Scripture, that we are born of God in Christ; but there is nothing inconsistent in the other, that they are born of Christ, who are renewed by his Spirit. (74)
(74) It is the character of John’s style that he often passes as it were abruptly from the Son to the Father, and from the Father to the Son; and often the antecedent is not the next preceding word, but one at some distance: we find this to be the case by what the sentence contains, as in the present instance; the new birth is never ascribed to the Son, referred to in the foregoing verse, but to the Father or to the Spirit. Hence we must conclude that the righteous one spoken of here, who together with the Son is mentioned in the 2. d verse, is the Father. As the intervening verses, with the exception of the 2. d, which is only explanatory of the previous verse, apply to the Son, so this verse seems to refer to the Father, consistently with a mode of writing common in Scripture. — Ed.
1Jn 2:1. My little children, &c.- St. John has several times called the Christians to whom he wrote, little children; not that it is to be supposed they were all his converts, though probably many of them were; but he was an apostle, and, as such, he looked upon himself as a father, and all Christians under his care and inspection as his children. It was a tender and affectionate appellation, denoting his paternal authority, love, and concern for them. If any man sin, might be rendered more properly, If any man have sinned; that is, "have formerly sinned;" and thus it falls in admirablywell with the connection: "I write these things unto you, that you may not hereafter sin; and if anyman have formerly sinned, I write likewise to inform him, that if he repent, he need not despair of mercy; for we have an Advocate with the Father, &c." Jesus Christ is here represented as our Advocate with the Father: he is sometimes also represented as our Intercessor, which, in English, signifies "one who petitions or prays for favour for others." But what principally concerns us upon this subject is, that the Greek words ευτυγχανω, and υπερεντυγχανω, are of a more lax meaning, and signify to interpose or intervene in any way, whether by authority, petitioning, pleading, or otherwise. See Rom 8:27; Rom 11:2. According to the import of the Greek words, an intercessor, who pleads the cause of another, is the same with an advocate; for an advocate pleads the cause of his client before his prince or judge. An accuser and an advocate stand opposed to each other: the first is applied to the devil, who is called The accuser of the brethren: Jesus Christ, on the other hand, is our Advocate with the Father, maintaining and pleading our cause, always fully patronizing those who come to him in faith-that great exalted Saviour, who was himself by way of eminence, and in such a degree as no other person dwelling in human flesh ever was, so perfectly righteous, that his obedience absolutely answered the demands of the divine law in all its extent and purity.
1Jn 2:2. And he is the propitiation- Rather the propitiatory sacrifice; the sin-offering, or sacrifice of atonement; for so the word 'Ιλασμος signifies both here and ch. 1Jn 4:10. See on Rom 3:25. In this and the former verse, Jesus Christ is considered as being himself both the High-priest and the Sacrifice of atonement; and St. John having represented him as our Advocate with the Father, or our great High-priest gone within the veil to plead for us, further intimates, that he was also the great Christian Sacrifice or Sin-offering, and entered with his own blood within the veil, there to appear in the presence of God for us. Under the law the high-priest had never perfectly made an atonement, until he had entered within the veil, and sprinkled the blood before the mercy-seat. The slaying of the sacrifice, and offering it upon the altar, were previous steps; but the completion of the work was going within the veil, and there sprinkling the blood: thereby the high priest made an atonement for himself, for his household the priests, and for all the congregation of Israel. Lev 16:17.
In allusion hereto, our blessed Lord is here represented as entering into heaven, to plead our cause with the Father, after he had offered himself on the cross as a sacrifice for our sins; a view in which he is often represented, particularly in the epistle to the Hebrews. "He is the great propitiation for our sins, to whom, under that character, we have fled with cheerful confidence: and it is a joy to us to reflect, that he is not only the propitiation for ours but also [for the sins] of the whole world," &c. See the annotations on the epistle to the Romans for a full view of this subject, as it relates to the Heathen world.
1Jn 2:3. Hereby we do know that we know him- To know Christ, to love him, to have him, and to be in him, are in this epistle used as synonymous terms, or very nearly so. St. John had in the former chapter intimated, that no man can have communion with God, unless he walk in the light, as God is in the light. Here he asserts, that no man can have any benefit from Christ's being an Advocate with the Father, or a propitiation for the sins of men, unless his knowledge of God and the gospel produces holiness of heart and life. This seems to be the connection between the present and the foregoing verse. The false teachers boasted of their knowledge, while their practice was bad; hence they were called Gnosticks;-and that perhaps might be the reason why St. John so often repeats the words know and knowledge. The knowledge of God does not consist in mere opinion, or barren speculation, or in mysterious notions of his nature and essence, but in that practical knowledge which leads to a love of God, and keeping the divine commandments. It has been observed, that there was a set of men, who rose up in the Christian church, even in the days of the apostles, who so far perverted the doctrine of the great apostle St. Paul concerning justification by faith, without the works of the law, as to pretend that they who knew the truth, and had faith, were under no necessity of leading a holy life. All the seven Catholic Epistles seem to have been particularly levelled against that dangerous error, and the present text is a direct confirmation of this opinion. Practical errors are the most dangerous errors; and unless knowledge is carried into practice, and faith influences to a right temper and conduct, our knowledge is vain, and our faith also is vain: but the knowledge of God which influences to a holy experience and a right practice, will, if persevered in, end in eternal life.
1Jn 2:5. His word- The word of Jesus Christ; the same with his commandments in the preceding verse. The love of God is sometimes put for that love which God bears to us; but as the fear of God signifies our fear of offending the Divine Being, and the faith of Christ signifies our believing in him, so the love of God signifies that love which genuine believers bear unto God, and which all men ought to bear to that most amiable Being. See Jude, 1Jn 2:21. In this latter sense the love of God is to be understood in this text. "Whosoever uprightly and impartially keepeth his word, in him certainly is the love of God perfected: it is plain he has the perfect love of God in his heart."
1Jn 2:7. But an old commandment- Founded in innocent nature before the Fall, recommended by the Mosaic law, and that which you had especially inculcated upon youfrom the beginning of your acquaintance with the gospel, the great practical intent of which was, doubtless, presently made known to you by whomsoever it was preached. I may therefore well say, it is the old commandment; for it is the word which you heard from the beginning of your acquaintance with Christianity.
1Jn 2:8. Again,- Or, on the other hand. The apostle, as it were, checks himself for what he had said 1Jn 2:7. See the like use of the word παλιν, Mat 4:7. The same commandment may, upon different accounts or in different respects, be called both old and new. For instance, the commandment that Christians should love one another as Christ had loved them, might, when St. John wrote this epistle, be called an old commandment, as having now been inculcated for a long time, or from the beginning; and yet it was, nevertheless, Christ's new commandment, first proposed and enjoined by him in its present form, and made the badge of distinction between his disciples and the rest of the world: he laid down his life for his disciples; and this is his new commandment, that we should love one another even as he has loved us; that is, be ready, when proper occasions call for it, to lay down our lives for the Christian brethren, See ch. 1Jn 3:16 and Joh 15:12; Joh 15:27. Dr. Heylin observes, that the commandment here spoken of is that of charity, which indeed is old, and of eternal obligation; but as it had been almost effaced by the malice of mankind, it was renewed, improved, and perfected by Jesus Christ. The thing enjoined in this new commandment of Christ's, hadbeen verified in Christ himself. He had most intensely loved his disciples, and had even laid downhis life for them. It had been also verified, at least in part, in the practice of the Christians to whom St. John wrote; and the Jews and the Heathens used afterwards to observe of the primitive Christians, "Behold how these Christians love one another!" St. John commends the Christians for their love to each other, in order to encourage them to persevere and abound therein more and more.
1Jn 2:10. There is none occasion, &c.- There is no stumbling-block, Σκανδαλον, in him. By this expression it may be implied, that such a man lays no stumbling-block in the way of others; but it more particularly means that there is no stumbling-block lies in his way; he walks in the light, and therefore avoids all stumbling-blocks, and sees his way plainly before him. "The word Σκανδαλον in the New Testament, says Parkhurst, denotes whatever actually makes, or has a manifest tendency to make men fall,stumble, or be remiss in the ways of duty; and particularly whatever hinders men from becoming the disciples of Christ, discourages them in their new profession, ortempts them to forsake that faith which they had lately embraced."
1Jn 2:11. But he that hateth his brother- Here is all along an evident allusion to one person's walking in the open day-light and another's walking in a very dark night: the one walks securely, and avoids all dangers, seeing his way clearly before him; the other, like a blind man, is in danger every step he takes; cannot tell which way he is going, whether in the right road or not; nor is he sensible of the danger which maybe near at hand. Just so the truly benevolent and genuine Christian has through grace his eyes open, walks in broad day-light, and is safe and secure; whereas the uncharitable, contentious, or malevolent person, is involved in thick darkness, and his sin and danger are greater than if the light of the gospel had never appeared. See Joh 12:35.
1Jn 2:12.- In this and the two following verses, St. John affectionately addresses Christians of various ages or standings in the church; children, or young converts; young men, or those who were more established in the faith; and fathers, or those who were the most confirmed in the divine life. He then cautions them against the love of this world, and enforces the caution with three arguments, shewing, first, that the love of God and the love of this world are inconsistent; secondly, that this world will soon pass away; thirdly, that the rewards of sincere piety will be eternal 1Jn 2:15-17. After which he advises the Christians to be upon their guard against the deceivers, who then appeared in great numbers, and points out to them the many advantages which they had for knowing the truth; and the many obligations which they are under to adhere to it, and to practise accordingly: 1Jn 2:18-28.
I write unto you, little children- "These things I say unto you, and they are of universal concern; I hope therefore you will attend to them, and improve them for your own advantage. I write unto you, little children, among the rest, to guard the least and weakest of you against sin; because by his name, even the name of the Lord Jesus Christ, who has made an atonement for them, your sins are forgiven you, and I am very solicitous that you may make all due return for so inestimable a favour, as a pardon purchased at the expence of such sacred Blood." As they probably had been but lately converted to the Christian faith, St. John, with the greatest propriety, takes notice of their sins having been forgiven them because of Christ's name; whereby it was insinuated, that if they would not have that forgiveness cancelled, but desired a final justification at the great day, they must not hearken to the deceivers, who were endeavouring to corrupt them, See ch. 1Jn 5:13.
1Jn 2:13. I write unto you, fathers,- "Because you have heard of his divine dignity and glory, who was in the beginning, who was with God, and himself God; and you are old in grace, have experienced much of the heights and depths and lengths and breadths of the divine love; that you may behave aright towards that Divine Saviour, who submitted to such abasement for us, though in himself so exalted and glorious. I write to you, young men, because you have bravely and effectually bid defiance to the allurements and terrors of the wicked one; and I would by no means have you disgrace the victory that you have already gained. I write to you, little children, because even the youngest of you in grace, have known God as your Father; and I desire you may, with all filial reverence and love, approve yourselves dutiful and grateful to him under that relation."
1Jn 2:14. I have written unto you, fathers,- It is said, Job 12:12. That with the ancient is wisdom, and in length of days understanding. The propriety of St. John's address to the Christians aged in experience consists in this, that age brings both experience and wisdom; and as no knowledge or remembrance of former things could equal their knowledge of Christ, therefore St. John points at this, as hoping their wisdom and long experience had so established them, that the false teachers could make no impression upon them. The most celebrated of the Greek and Latin poets have very frequently taken notice of the strength and valour of young men; and what was a propriety in them, cannot be less so in an inspired apostle. There is therefore this poetical beauty in his sayingto the young men, "Ye are strong, and have got the victory:" the Christian life is in many passages compared to a warfare. These young men were therefore considered as warriors under Christ, the great Captain of their salvation; and as young soldiers count it their highest ambition to distinguish themselves in the field of battle, and obtain the victory over the enemies of their country; St. John alludes thereto, and applauds these young Christians, as in the strength of grace signalizing themselves, in fighting the spiritual warfare, and gaining the victory over the grand enemy. He adds, The word of God abideth in you. The false teachers endeavoured to take the pure word of God from them, and to impose their corrupt and immoral doctrine instead of it; but the apostle intimates the vast advantage of the true Christian principles: thereby through grace they had obtained the victory; and if they would go on conquering and to conquer, they must not hearken to the seducers, who would have taken from them the pure word of God. How much are they to be blamed, who wouldhinder the people from reading the Scriptures; who would take that spiritual weapon out of their hands, and leave them naked and defenceless, to be conquered in this important warfare. And how greatly was it to the glory of these young men, that when their passions and appetites were in their full strength and vigour, yet in the power of the Spirit of God they conquered the temptations arising from sensible objects, and were not discouraged by the contempt and opposition which the gospel met with! Such was the applause bestowed upon them by the apostle, that he might animate and encourage them to persevere to the end. St. John goes over his address to these three sorts of persons a second time, to make the deeper and more lasting impression upon their minds; and if we consider the unwearied zeal and industry of the false teachers, we shall easily perceive that there was occasion for so doing.
1Jn 2:15. Love not the world, &c.- By the world, is sometimes meant the whole creation; sometimes the visible part of it, more commonly this earthly globe, with its appendages. Sometimes the world includes this animal life,together with the place of our present abode, and the things which support this life, or render it agreeable in a temporal sense. The love of such a state is then criminal, when it is exorbitant, and disproportioned to the worth and value thereof; when it is regarded as the chief good of man, and a due regard to God and religion, to holiness and to a better world, is thereby neglected: and as the many set too great a value on present and sensible things, they are sometimes called the world. See ch. 1Jn 5:19. If it should be objected, that we ought to love the wicked, and all mankind, the answer is obvious: we ought to love all mankind with a love of benevolence or good will; but we ought not to love a wicked world with a love of complacence or delight: we should shuntheir company as much as possible, lest we be tainted by their customs, and corrupted by their bad examples. By the things which are in the world, we may understand the good things, or the enjoyments thereof; the inordinate love of which is in the next verse reduced to three heads, and all most justly condemned. God is considered as the Creator and Father of all men, (but more especially of real Christians,) who has amply manifested his paternal affection for them. An inordinate love of earthly things is inconsistent with that love which we owe our Heavenly Father. When conscience under the Spirit of Christ governs, and the passions, affections, and appetites are regulated thereby; when the rules of the gospel are our guide, that is the government of God over us; but when a worldly disposition governs us, and the passions and appetites bear sway, the love of the Father is not in us, nor do we behave at all as his obedient children. Hence it was that in the primitive church adults, when baptized, renounced the world, that is, the unlawful pursuit or love of riches and honours; the flesh, that is, all sensual impurity, or criminal pleasures; and the devil, that is, idolatry, and all the vices which it supported and encouraged: and Christians are still under the same obligations; for the love of these things is utterly inconsistent with the love of God. See the next note.
1Jn 2:16. For all that is in the world,- St. John did by no means intend to say, that the natural world, and every thing in it, is confusion and deformity. If so, how could we from the make and constitution of the world infer a God and Providence? The three particulars immediately specified, shew what he means by all that is in the world. The first head of human vices is, the lust of the flesh: the flesh of itself has no lusts, no passions, appetites, desires, or inclinations whatever; but when the human body is united to a rational spirit, and they mutually influence each other, then it appears that certain passions, appetites; and inclinations are planted in man, and that the flesh is the chief seat of several of them; or that a human soul would have no such appetites as spring from the flesh, unless it were united to such an animal body. Perfectly fallen as we are by nature, yet the Spirit of God is offered to us, whereby we may controul and direct these appetites and propensions: but when they are indulged in a wrong manner, or beyond proper bounds, then they become vices, and are condemned as fleshly lusts which war against the soul. By the lusts of the fleshexpositorsingeneral understand gluttony, drunkenness, and lewdness. Covetous desires are excited by the eye, and steal that way into the heart, Ecc 2:8-10 and if by the lust of the eyes we here understand covetousness, then this second head will not interfere either with the lust of the flesh, or the pride of life; and moreover, it is perfectly agreeable to the Jewish phraseology, by the lust of the eyes to understand covetousness. See Mat 6:23. Pro 27:20. Ecc 4:8; Ecc 5:10-11. Though the word Βιος sometimessignifieslifeitself, sometimes worldly substance, or a provision for life; yet we need not restrict the meaning of the third phrase, the pride of life, to men's being proud of their riches: for ambition, an aspiring to places of power or preferment, high titles and grandeur, the pomp and glory of this world, or placing too great an esteem on ourselves, and despising others upon these or any other accounts, may be justly called the pride of life. Raphelius on this passage observes, that Polybius uses the same phrase with St. John, for all kind of luxury in one's manner of living, whether in dress, houses, furniture, eating, &c. No doubt St. John's expression implies all this; but it seems moreover to include all those other pursuits, whether of ambition or vain-glory, by which men aim at making a figure in the eyes of their fellow-mortals. The lust of the flesh, the lust of the eyes, and the pride of life, are the three great idols of the world; St. John mentions them as all that is in the world: it may therefore be inquired, whether he intendedunder these three heads to rank all the vices of the world? To which it may be replied, that certainly there are several vices, which are not particularly named here; but it would be no very difficult matter to shew, how other particular vices may either be reduced under these three heads, or are closelyconnected with them, how lust, covetousness, and pride, lead men to private injustice and injuries, or to public murder, rebellion, and cruelty, and to trample upon all laws, human and divine; and upon that account this division of the vices of mankind may well be defended. But St. John seems to have had his eye upon the grand temptation which reduced our general mother Eve;-The woman saw that the tree was good for food,-that was the lust of the flesh;-that it was pleasant to the eye,-that was the lust of the eyes; and a tree to be desired to make one wise, (i.e. to exalt men to the rank of gods;)-this was the pride of life: and Dr. Lightfoot thought that the three great temptations with which Satan assaulted our Lord, might be reduced under the same heads.
1Jn 2:17. And the world passeth away, &c.- The short continuance of this life is here alleged as another reason against worldly-mindedness. See Psa 37:36. 2Pe 3:7. In this and the two foregoing verses there is an antithesis, which helps to fix the sense: this world is opposed to the future state; the inordinate love of the world, to doing the will of God. The springs of action in good and bad men are also set in opposition; the one is of God, the other is of the world: and finally, we are presented with their different ends. This world, and its enjoyments, together with the desires thereof, soon pass away; the enjoyments of the holy and faithful will endure for ever. The good man as well as the bad must pay the great debt of nature; but he that now perseveringly doeth the will of God is to be raised to a glorious immortality, and then abide in that happy state for ever.
1Jn 2:18. Little children, it is the last time- If these words are to be connected withthecontext,thenwe may consider them either as connected with the immediately preceding verses, and as containing one reason why those Christians were not to love the world; namely, that it was the last hour, and therefore the enjoyments thereof would continue but a little while; (See Jam 5:3.) or this verse may be connected with all that went before, and then the connection will stand thus: the apostle, having laid before the Christians some of the principal doctrines and duties of Christianity, takes care that the false teachers might not impose upon them, and draw them off from a steady adherence to these doctrines, and the faithful practice of the duties which he had been recommending. The word antichrist is in Scripture no where to be found but in this and in the second epistle of St. John. Some understand by it a false Christ, or one who unjustly assumed the character of the Messiah; others take it to signify an opposer of Christ. All those false prophets and corrupt teachers who arose before the destruction of Jerusalem, did not pretend to be themselves the Messiah or Christ: any person who opposes Jesus Christ, or corrupts the gospel, may be called an antichrist. See 2Co 11:13-15. The persons on whom St. John had his eye more particularly, denied that Jesus, who came in the flesh, was the Christ. See 1Jn 2:22. Ch. 1Jn 4:3. 2 John, 1Jn 2:7. They were, most likely, of the number of the Docetae, who held that Christ only seemed to have flesh, and to suffer. When the false teachers were spoken of collectively, they were, in the singular number, called the antichrist; when distinctively, in the plural, they were called many antichrists. The Jewish Christians had heard, that many antichrists, or false prophets, and corrupt teachers, would appear a little before the destruction of Jerusalem: the apostles, without doubt, mentioned this to their converts, generally speaking, wherever they came; but the most famous predictions of that kind were delivered by our Lord himself, Mat 24:1; Mat 24:51. Mar 13:1; Mar 13:37. Luk 21:5; Luk 21:38. And St. John's putting them in mind that they had heard of these things, was in effect saying, "Take heed and beware, by attending to the admonitions which have been given you." See 2 John, 1Jn 2:7-8. The strength of his argument lies here: Our Saviour had foretold, that just before the destruction of Jerusalem, antichrist would appear: a number of antichrists had accordingly appeared. Hence they might conclude, that it was the last hour; or that the desolation of the Jewish temple, city, and nation, was just at hand.
1Jn 2:19. They went out from us, &c.- It is one mark of antichrist, that he had once been in the bosom of the church, and a Christian at least in profession. There were some judaizing Christians, who went down from Judea to Antioch, and assured the Gentile Christians there, that unless they were circumcised according to the law of Moses, they could not be saved; and the apostles, elders, and brethren, writing to the Gentile converts concerning those deceivers, say, (Act 15:24.) They went out from us, and have troubled you with their doctrine; but we sent them not. Whether the false teachers, against whom St. John is here warning the Christians, went out pretending a commission from the apostles, does not appear; but St. John writes to obviate such difficulties as these: "What! Does the Christian church breed such pests, or does she nourish them in her bosom? Did not these men learn their Christianity from the apostles and true Christians? Did they not frequent their company, and communicate with them; and, as such, may we not hearken to them?"-To such difficulties St. John answers, "Yes, they went out from us; but, before they forsook us, they were not of the number of the true Christians; if they had been so, they would have remained with us; but their forsaking us has had this good consequence, to make it manifest to you, and to all the world, that they do not any of them belong to us. This will free us from the reproach which the unbelieving Jews and Heathens might cast upon us, because of the behaviour of these false teachers, and ought to prevent your paying any regard to them." See Joh 6:66. Act 20:30. The church of Rome would gladly represent the heretics, as they call them, (that is, the Protestants,) in going out from them, to be as criminal as the false teachers were in going out from the apostles and true Christians. But the two cases are not at all parallel; for the Protestants left the church of Rome, because that corrupt church had forsaken the apostles, departed from the scriptures, and left the pure doctrine of the gospel, to which the Protestants have returned.
1Jn 2:20. But ye have an unction, &c.- Both kings and priests were consecrated to their offices by anointing; and in the New Testament, wherein the title of kings and priests is given to true believers, by anointing we are to understand any divine grace imparted to true believers. The apostle's meaning therefore is to this effect: "The Spirit of truth and holiness, which Christ the Holy One of God hath poured forth upon you, is to guide you into all truth; so that you havean experimental knowledge of all things relating to the pure gospel, at least so far as is necessary to salvation."
1Jn 2:21. I have not written unto you- Though St. John uses the word εγραψα, I have written, as he had done before, 1Jn 2:14 yet he speaks of what he was now writing; for there is no reason to think that he had written his Gospel or one Epistle to these Christians before this. See 1Pe 5:12. And his using the aorist is well accounted for by Beza, who observes, that he refers to the time when the epistle would be read; which manner of speaking is used by the Latins, as well as the Greeks.
1Jn 2:22. Who is a liar, but he that denieth, &c.?- See ch. 1Jn 4:3. Some are of opinion, that this was written against Cerinthus, who in his doctrine separated Jesus from Christ, maintaining that they were two distinct persons, and denying Jesus to be the Son of God. The church of Rome denies both the Father and Son, by throwing off the government of God and of his Christ over the Christian church, setting up a pretended infallible head, reversing the laws of Christ laid down in the New Testament, and making laws at pleasure to bindthe consciences of all Christians. The pope therefore, as head of the church, may properly enough be called antichrist. It has indeed very often been inquired, whether the pope be antichrist? This seemed so clear to the famous Lord Bacon, that, being asked by king James 1 whether he thought the pope so to be, he answered, "That if an hue and cry should come after antichrist, which should describe him by those characters whereby he is decyphered in the Bible, he should certainly take the pope for him."
1Jn 2:23. But he that acknowledgeth the Son, &c.- Our translators have printed this passage in Italics; but it is found in many authentic manuscripts, as well as in the Syriac, Vulgate, and other versions.
1Jn 2:24. Let that therefore abide in you- This verse contains an inference from what was said before; namely, "As they who received the doctrine of the false teachers, did in effect hold neither the Father nor Son, therefore the true Christians were to hold fast the pure, primitive, and apostolic doctrine, which they had heard from their first conversion to Christianity, and not regardthe false teachers." The pure doctrine of the gospel is that which was from the beginning; that which was preached by the apostles and evangelists, and which is with certainty to be found in their writings, andno where else: accordingly Tertullian says, "That is true which was first; that was first which was from the beginning; that was from the beginning, which was from the apostles."
1Jn 2:25. And this is the promise, &c.- OEcumenius thought, that και, and, was put for γαρ, for, οτι, because. It is evident, that the apostle here mentions the promise of eternal life as a motive to induce them to retain the true gospel, and remain faithful toChrist; as if he had said, "There is motive sufficient to induce you to remain true to Christ; for this is the promise which he hath promised to us that do so; even eternal life." To promise a promise was a common form of expression with the Greeks and Latins, as well as with the Hebrews. The promise is here put for the thing promised, as in other texts of scripture.
1Jn 2:26. These things have I written, &c.- By these things some understand all that is said from 1Jn 2:18 to this place; others understand this whole epistle. If some of the Christians to whom St. John wrote had been seduced, then by you, in this verse, the apostle might mean some of you: but it is generally thought, that by those who deceive you, he meant those who endeavour to deceive you. There are many passages, both in sacred and profane authors, in which a person is said to do a thing which he attempts. St. John thought it a possible thing for them to be deceived, and to fall away: and therefore he wrote to prevent the impostors succeeding in their attempts. It is the part of good shepherds, not only to gather together their flocks at night, but prevent their going astray by day; and not only to feed them in good pastures, but to drive away the wolves. They are to teach the people the pure doctrine of Christ, and likewise to guard them against the errors, arts, and delusions of false teachers.
1Jn 2:27. But the anointing, &c.- See on 1Jn 2:20. The Spirit of God is compared to an anointing, because of his precious and cheeringgifts, which rendered Christians more fit to encounter spiritual enemies; as wrestlers were anointed with oil, to make them fitter for their various exercises, and to prevent the advantages which might otherwise be taken of them. This has been produced to shew, that the office of a stated ministry in the church was unnecessary; "because (say the advocates for this opinion,) this anointing could not be any special, peculiar, or extraordinary privilege, but that which is common to all saints, this being a general epistle, directed to every one of them of that age; and he that hath an anointing abiding in him, which teacheth him all things, so that he needs no man to teach him, hath an inward and immediate teacher, and is taught inwardly and immediately." But those who argue after this manner, would do well to consider, that the Christian minister was in the higher repute in the church, even when the gifts of the Holy Spirit were poured down upon them in the greatest abundance; and moreover, that this epistle was written to Christians in general, which it would not have been, were not the admonitions that it contains necessary. And if they were necessary in those early ages, when so many Christians were endued with the miraculousgifts of the Spirit, and there was, in some sense, a necessity that they should be thus extraordinarily invested with powers from on high, and the admonitions for exhortations in this epistle are similar to the exhortations of a stated ministry, the expediency of a stated ministry, instead of being superseded, seems to be confirmed by this very passage.
1Jn 2:28. Abide in him; that-we, &c.- St. John says, "Do you abide in him, that we may not be ashamed;" which change of persons may be accounted for thus: "Do you continue true and faithful Christians, that we your apostles and teachers may not be ashamed of our converts, as persons who have lost their labour." Or thus: "Do you remain steadfast, as we do, that we may all appear with courage before our Judge, and not be confounded at his second coming."
1Jn 2:29. If ye know, &c.- "I have before been discoursing of the Divine holiness and purity: now the consideration of this may enable you to judge, whether you are, or are not, in the happy number of the children of God. For since you know that he is perfectly righteous, you may know that every one who practiseth righteousness, is born of him; as the production of righteousness in the mind argues a Divine agency upon it; therefore he, in whom it is produced, is, by regeneration, a son of God." This verse ought to have been placed at the beginning of chap. 3: as being a most evident introduction to what follows.
Inferences.-How beautifully harmonious is the tendency and design of the gospel, to caution believers against all sin, and to support them under a humbling sense of their former iniquities, and of their present disallowed infirmities! The propitiatory sacrifice of Christ, and his advocacy founded upon it, are extended to all believing sinners of the Gentiles, as well as of the Jews, through the whole world. But how vainly do any pretend to have a right knowledge of Christ, or true faith in him for their own salvation, if they cast off a conscientious regard to his commandments! They give the lie to their own profession, and to the truth itself, and have no sincere love to him, which would engage them to a holy imitation of him.-The law of love to his people is, for substance, an old commandment; but, for circumstances, suited to the light and grace of the gospel, is a new one; and whatever any one may pretend to, his loving his Christian brother, or not, is one test of his either being truly enlightened, or remaining under the power of darkness. O how happy is their condition, who walk in the light of truth and holiness, whether they be babes, young men or fathers in Christ! The weakest believer is forgiven all trespasses for Christ's sake, and has a filial affection to God as his Father; the more grown Christian is established in the faith, and has greater strength from Christ for vanquishing the temptations of the devil and his instruments; and the old experienced Christian is best acquainted with the Ancient of Days. But alas! what an enemy is the love of this world to the love of God! As far as we are carried away with pleasures, riches, or honours, which are all precarious, empty, and perishing, so far are we estranged from the love of God to us, and love to him: and a predominant love of this world is inconsistent with a true love to him, who cannot be the author of any evil influence which the things of flesh and sense make upon us.-How dangerous are the schemes of men of an antichristian spirit, which has worked in all ages of the church! But O what a blessed and holy unction of the Spirit have true believers from their exalted Head and Saviour: by this they are well satisfied about the truth of all the fundamental articles of the gospel, insomuch that they do not need to be always taught the first rudiments of Christianity; much less to be taught any of its doctrines by false pretenders to it. All that deny Jesus to be the Son of God and the only Saviour are antichristians, and constructively deny both the Father and Son; but all that cordially believe the doctrine originally delivered in the gospel concerning these divine Persons, have a sure interest in them both. The great promise of eternal life belongs to those who persist in their most holy faith, and continue in union and communion with Christ to their own and their faithful pastor's joy and confidence at his second and most glorious appearing: and they that have such just and impressive sentiments of his purity and holiness, as produce an effectual change upon them, in resemblance of him, may certainly conclude that they are partakers of a new and spiritual birth from him, and have a title to the inheritance of children.
REFLECTIONS.-1st, We have,
1. The design which the apostle chiefly aimed at in what he had written. My little children, whom I regard with the tenderest sensations of paternal love, these things write I unto you, that ye sin not; watchful against every surprise and temptation, and never allowing yourselves in the practice of any sin. And if any man, through the infirmity of his nature, be drawn aside from the way of God's commandments, and sin, we have an advocate with the Father, Jesus Christ the righteous, through whom alone God the Father can be just, and yet a Justifier of the sinner; and if we with shame and sorrow, and true contrition of spirit, return to him, his infinite merit will plead the cause of the returning penitents before the throne of God. And he is the propitiation for our sins, having made the full atonement, and paid that ransom which alone is available for them: and not for ours only, but also for the sins of the whole world,-the ransom was paid for all mankind, and no damned sinner shall have the least ground of accusation against him as a partial Judge; but every mouth shall be stopped, and he alone be justified before an assembled universe. Note; (1.) While with holy jealousy we war against sin, we must not, if at any time cast down, sink into despair: we have one before the throne, who ever liveth to make intercession for every faithful soul that comes to God through him. (2.) Christ's salvation is universal to sinners of all ranks and nations, who yield to be saved by grace: none who answer this description shall be cast out or rejected.
2. The rule of judgment concerning our real knowledge of Christ. And hereby we do know that we know him, and have the fullest demonstration of our real acquaintance with him, and of our genuine faith and love, if we keep his commandments, and of course unreservedly yield up ourselves to be guided by his holy word and will. He that saith, I know him, and keepeth not his commandments, living in the inward indulgence, or outward practice of iniquity, is a liar, and the truth is not in him, however confident his boast may be, and however high his pretensions. But whoso keepeth his word, in doctrine and practice, faithfully corresponding therewith in all things, in him verily is the love of God perfected; its prevailing influence over the whole soul is hereby manifested; it is plain that he has this perfect love truly in his heart, and does not make a vain and hypocritical pretence to it: and by this know we that we are in him; vitally united to the Living Head, interested in all the privileges of his gospel, in which the hypocrite hath neither part nor lot. He that saith he abideth in him, ought himself also to walk, even as he walked; copying the divine pattern, and, though at a humble distance, following the footsteps of the holy Jesus. Note; The profession of Christianity, without the practice of true godliness, is but an empty name. They who are truly Christ's, will prove it not only in their lips, but by their lives.
2nd, The apostle, as the most distinguishing character of true discipleship, and the great command of the divine Master, earnestly, inculcates the great duty of brotherly love. Brethren, I write no new commandment unto you, but remind you of an old commandment which ye had from the beginning; written upon the heart of man in innocence, and enforced, in that revelation which God from the first made unto men. The old commandment is the word which ye have heard from the beginning, wherein love is enjoined as the fulfilling of the law. Again, a new commandment I write unto you, the same indeed in substance, but enforced by new motives, encouragements, assistances, and examples; which thing is true in him and in you; manifested most strikingly in that divine person of love which he set before you, and which you have in a gracious measure humbly imitated. Because the darkness of the former dispensation is past, and thee true light now shineth, the Sun of righteousness is arisen, and the shadows are fled, the glorious gospel bringing us forth as it were into the meridian light of truth, and demanding from us a conversation suitable to the peculiar advantages which we enjoy. He that saith he is in the light, and professes faith in Jesus the Light of the world, and hateth his brother, is in darkness even until now, a stranger to the godlike spirit of love which the gospel breathes, and covered with the black night of sin and error. He that loveth his brother, as a fellow-member of Christ's mystical body, and because he is a child of the same heavenly Father, abideth in the light of truth, and there is none occasion of stumbling in him; he will carefully avoid whatever would offend or weaken his brother's soul, and walketh in the light himself. But he that hateth his brother, who harbours an uncharitable, envious, proud, or revengeful disposition, is in darkness, under the evident dominion of Satan and sin; and walketh in darkness, all his ways being perverse before God; and knoweth not whither he goeth, nor is aware of the dreadful issue of his ways, because that the darkness of his fallen heart hath blinded his eyes to all the dire consequences of sin. Note; (1.) Charity or love is the distinguishing characteristic of the Christian. (See 1 Corinthians 13.) (2.) If there be a creature living, against whom we harbour allowed envy, malice, or revenge, in whose misery we should delight, or whose good we desire not to promote, we brand ourselves the children of darkness.
3rdly, The great duty of love is equally the concern of all ranks and degrees of Christians, whatever their several attainments may be in the divine life.
1. He addresses himself to Christians in every stage of their profession.
(1.) I write unto you, little children; and, as a powerful incentive to the exercise of love, urge this duty upon you, because your sins are forgiven you for his name's sake; and having much forgiven, you should love much. Note; The lowest in the Christian life have received the free and full pardon of all their sins, this being the first great privilege of the gospel, of which, every babe in Christ is immediately a partaker.
(2.) I write unto you, fathers, because ye have known him that is from the beginning, and, by long and intimate acquaintance with his grace and love, are peculiarly called and engaged to shew the same divine love to others.
(3.) I write unto you, young men, because ye have overcome the wicked one, and have been made more than conquerors over sin and Satan, and the world, through him that loved you. And, to impress more deeply my exhortation, I repeat my words,
(4.) I write unto you, little children, because ye have known the Father; and, young as you are in the Christian life, have tasted the goodness and love of your heavenly Father. I have written unto you, fathers, grown old in the happy experience of the good ways of Christ, because ye have known him that is from the beginning, entered deeply into the mysteries of his grace and love, and transcendent excellencies. I have written unto you, young man, because ye are strong in faith and knowledge, and the exercise of every heavenly temper; and the word of God abideth in you, Christ being formed in your hearts, and his gospel dwelling in you richly, and influencing all your conversation; and ye have overcome the wicked one, have effectually defeated all his efforts against your souls, and will, I trust, go on still conquering and to conquer; and blessed are they who are thus strong in the Lord, and in the power of his might.
2. He solemnly warns them all, whatever their several attainments may be, to beware of this present evil world. Love not the world, set not your affections thereon; neither be inordinately delighted with the things that are in the world. If any man love the world, set his heart upon it as his home and his happiness, the love of the Father is not in him; it is evident that such a one does not experience a sense of his love, or feel any real heart-attachment to God in Christ as his portion and exceeding great joy. For all that is in the world, to engage and seduce the heart from God; the lust of the flesh, whatever ministers to the lawless gratification of appetite, and leads to excess, sloth, intemperance, luxury, drunkenness, revellings, and every kind of impurity; and the lust of the eyes, the gain, possessions, wealth, and glittering riches which the covetous eye gazes upon with such rapture, or with eager desire after them; and the pride of life, the pomp and splendor of titles, show, equipage, honours, magnificence, which gratify the vanity, and inflame the ambition of the fallen mind; of all and each of these we must say, that it is not of the Father; worldly things were not given to be thus abused, nor are these the objects on which God's children place their affections; but we know, that each of these things is of the world; they are the flattering baits which the god of this world, the devil, spreads to ensnare the sensual and earthly hearts of fallen men, and to seduce them from their true Lord and Master. And the world passeth away, and the lust thereof; great and desirable as the things of it appear in the eye of sense, they are poor, perishing, unsatisfactory in the enjoyment, and transitory; often in life flying our grasp, and certainly failing us at death: but he that doeth the will of God, abideth for ever; has a more enduring substance; his fidelity to death shall be crowned with immortal life and glory; his pleasures in eternity shall be infinitely superior to all the delights of sense; and his inheritance above, incorruptible, undefiled, and which fadeth not away. Oh! that thou mayest be wise, reader, and learn to weigh time and eternity, this world and the next, in the balances of the sanctuary!
4thly, As the mystery of iniquity had begun already to work, the apostle,
1. Reminds them, that the Jewish dispensation was now ready to expire utterly, with the destruction of their temple, city, and nation. Little children it is the last time; and as ye have heard that antichrist shall come, even now are there many antichrists; either those who among the Jewish people set up themselves for the Messiah; or rather, who under the Christian profession opposed and denied the person, offices, and gospel of Christ; broaching their heretical tenets, and perverting many from the truth. They went out from us, from our communion and society; but they were not of us, did not enjoy the renewing power of the grace of God, or the communion of saints: for if they had been of us, partakers of the like precious faith with us, and enjoying the genuine communion of saints, they would no doubt have continued with us,-possessing such a spirit, they would not, they could not, have separated from us: but they went out, that they might be made manifest that they were not all of us, but were false-hearted hypocritical professors, who either had never tasted the grace of God in truth, or had made shipwreck of their faith, and become vile apostates.
2. He encourages them to trust, and not be afraid, since no seducers should ever be able to move them from their steadfastness, if they perseveringly cleaved to Christ, and used the power bestowed upon them. But ye have an unction from the Holy One, from the Spirit of grace and truth, which, through the exalted Savour, hath been bestowed upon you; and ye know all things necessary to preserve you from the wiles of deceivers, and to bring you to everlasting salvation. I have not written unto you, because ye know not the truth; but because ye know it, and are established in the principles of the gospel, and the fundamental doctrines of Christ; and know that no lie is of the truth, but the very reverse, and proves the hypocrisy or apostacy of those who by fraud and error would support their heretical doctrines.
3. He particularly points out these seducers, by their tenets. Who is a liar, and to be deemed an impostor, but he that denieth that Jesus is the Christ, rejecting him as the true Messiah? He is antichrist, and bears the brand of this hateful name, that denieth the Father and the Son, either confounding the persons in the Godhead, or dividing the substance; or denying that flood of evidence, wherewith God the Father hath borne withers to the mission and incarnation of his dear Son. Whosoever denieth the Son, his Personality and essential Deity, or the office that he bears as Mediator, the same hath not the Father, holds not the true doctrine of the Trinity, and of the relation which God the Father bears to God the Son; and therein denies all that revelation which he hath made of pardon and reconciliation through the substitution of the incarnate Redeemer; but he that acknowledgeth the Son, hath the Father also; he that receives the Lord Jesus by faith as the only Saviour, and confesses him to be the eternal Son of God, he hath the true knowledge of God the Father, and an interest in his favour and love.
4. He exhorts them to cleave to the old truth, for novelty of doctrine is the sure proof of error. Let that therefore abide in you which ye have heard from the beginning, when the gospel was first preached to you. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son and in the Father, and, holding the profession of your faith unwavering, shall enjoy the most happy communion with the Father through the Son, until you come to his kingdom in glory. And this is the promise that he hath promised us, even eternal life, which he will infallibly fulfil to those who perseveringly abide in him, and will bring them to the beatific vision and enjoyment of his blessed Self for ever and ever.
5. He mentions one great purpose of this epistle. These things have I written unto you concerning them that labour to seduce and pervert you from the simplicity which is in Christ. But the anointing which ye have received of him, abideth in you; the Spirit which he hath given you, continues to teach, direct, and lead you aright; and ye need not that any man teach you; you cannot want the help of these pretended wise men to instruct you above what is written: but, as the same anointing teacheth you of all things, and hath opened your eyes to see in the revealed word all things that pertain unto life and godliness, and is truth, and is no lie, but directly contrary to the spirit of error which actuates those seducers: and even as it hath taught you, ye shall abide in him, your living Head, to whom by the divine Spirit you are thus vitally united; and continue under the blessed influence and guidance of his truth and grace unto the end. See the Annotations.
5thly, From what he had said, the apostle closes with this affectionate exhortation to them: And now, little children, abide in him, maintaining the closest communion with Jesus, and walking in the lively exercise of faith and hope, and love towards him, unmoved from the doctrines of his gospel by the wiles of deceivers; that when he shall appear on the throne of judgment at the last day, we may have confidence and boldness to appear in his presence, and not be ashamed before him at his coming, when we, your ministers, shall not be disappointed of our hopes, but meet you as our joy and crown, and, together with you, stand forth without fault, and blameless, acknowledged by him as his saints, and admitted into the joy of our Lord. If, or since, ye know that he is righteous, perfectly righteous himself, and the lover and author of all righteousness in his faithful people, ye know that every one that doeth righteousness is born of him, and thereby gives a demonstration that he is a partaker of a divine nature, and has the possession of spiritual life. (1.) They only will have boldness in the day of judgment, who are found in Christ, and perseveringly cleave to him. (2.) Everlasting shame and contempt will cover those, who ungratefully, unfaithfully, and perversely, have departed from the truth, and they shall be disowned of Jesus in the day of his appearing and glory. (3.) The evidence of a divine nature must be manifested in a good conversation; for whatever conceits men may entertain of themselves, it is their fruits by which they must be known.
The second cycle centers around the thought that God is righteous (1Jn 2:29); hence, fellowship with God depends on doing righteousness.
In the working out of the proposition the apostle speaks of three things: (1) The motive for doing righteousness: the hope we have through our sonship to God (1Jn 3:1-10); (2) The test of doing righteousness: love to the brethren (1Jn 3:11-18); and (3) The reward of doing righteousness: assurance of salvation (1Jn 3:19 to 1Jn 4:6).
Referring more at length to the “motive,” notice that our sonship to God includes likeness to Christ in His manifested glory (1Jn 3:2). Notice that the evidence of the sonship is bound up with expectation of His coming, and the holiness of living it begets (1Jn 3:3). 1Jn 3:3-8 continue the thought of Christ’s holiness, and His work on the Cross to make it possible in our experience. 1Jn 3:9, has presented difficulty to some. “Whosoever is born of God,” is taken by many to refer only to the new nature in the believer which does not sin. Others interpret the word “commit” in the sense of practice (compare Gal 5:21 RV). It is one thing to fall temporarily into sin as a consequence of sudden temptation, and another thing to practice it, i.e., to live in continual transgression. This no regenerated man does. The teaching of this verse should be balanced with that of 1Jn 1:8, where the apostle is speaking to the same persons as in the present instance.
Referring to the “test” of doing righteousness, it is peculiar that brotherly love should be insisted on again as in the case of walking in the light. But it will be found to have an equally prominent place in the third cycle of thought, thus stamping this epistle as peculiarly the epistle of love. It speaks of God’s love toward us and our love toward Him, but either side of that truth with John always runs into the corresponding one of love toward one another in Christ. Notice what hinders the flow of this love (1Jn 3:12). Notice its importance as demonstrating our spiritual condition (1Jn 3:14). Notice the spiritual application of the sixth commandment (1Jn 3:15). Notice the practical way this love should be demonstrated (1Jn 3:16-18).
Referring to the “reward’ of righteousness as consisting in the assurance of salvation, notice the number of times and the different relations in which that word “know” is employed. This is the “assurance” epistle all the way through as well as the epistle of love, and it is more than a coincidence that these two things go together. See how assurance of salvation depends upon our having a good conscience and a warm heart in Christ (1Jn 3:19-21). See how this assurance carries with it a corresponding assurance in prayer (1Jn 3:22-24). See, again, that this is the evidence of the abiding life in Christ (1Jn 3:24), and that just in the measure in which we are pleasing our Heavenly Father as Jesus did, will we receive the witness of the Holy Spirit to that fact as he did. Finally the Christian who thus lives obediently has his assurance increased in the testimony to his overcoming of temptation. He will not be carried away by false doctrines or deceived by any antichrist (1Jn 4:1-6).
QUESTIONS
1. How is the thought of this lesson worked out?
2. How would you interpret 1Jn 3:9?
3. What peculiar stamp is on this epistle?
4. What name might be given it from another point of view?
