1 John 1 commentary

That essential Good, that uncreated Excellence, which had been from the beginning, from eternity, as equal with the Father, and which at length appeared in human nature for the salvation of sinners, was the great subject concerning which the apostle wrote to his brethren. The apostles had seen Him while they witnessed his wisdom and holiness, his miracles, and love and mercy, during some years, till they saw him crucified for sinners, and afterwards risen from the dead. They touched him, so as to have full proof of his resurrection. This Divine Person, the Word of life, the Word of God, appeared in human nature, that he might be the Author and Giver of eternal life to mankind, through the redemption of his blood, and the influence of his new-creating Spirit. The apostles declared what they had seen and heard, that believers might share their comforts and everlasting advantages. They had free access to God the Father. They had a happy experience of the truth in their souls, and showed its excellence in their lives. This communion of believers with the Father and the Son, is begun and kept up by the influences of the Holy Spirit. The benefits Christ bestows, are not like the scanty possessions of the world, causing jealousies in others; but the joy and happiness of communion with God is all-sufficient, so that any number may partake of it; and all who are warranted to say, that truly their fellowship is with the Father, will desire to lead others to partake of the same blessedness.

A message from the Lord Jesus, the Word of life, the eternal Word, we should all gladly receive. The great God should be represented to this dark world, as pure and perfect light. As this is the nature of God, his doctrines and precepts must be such. And as his perfect happiness cannot be separated from his perfect holiness, so our happiness will be in proportion to our being made holy. To walk in darkness, is to live and act against religion. God holds no heavenly fellowship or intercourse with unholy souls. There is no truth in their profession; their practice shows its folly and falsehood. The eternal Life, the eternal Son, put on flesh and blood, and died to wash us from our sins in his own blood, and procures for us the sacred influences by which sin is to be subdued more and more, till it is quite done away. While the necessity of a holy walk is insisted upon, as the effect and evidence of the knowledge of God in Christ Jesus, the opposite error of self-righteous pride is guarded against with equal care. All who walk near to God, in holiness and righteousness, are sensible that their best days and duties are mixed with sin. God has given testimony to the sinfulness of the world, by providing a sufficient, effectual Sacrifice for sin, needed in all ages; and the sinfulness of believers themselves is shown, by requiring them continually to confess their sins, and to apply by faith to the blood of that Sacrifice. Let us plead guilty before God, be humble, and willing to know the worst of our case. Let us honestly confess all our sins in their full extent, relying wholly on his mercy and truth through the righteousness of Christ, for a free and full forgiveness, and our deliverance from the power and practice of sin.

He shows, first, that life has been exhibited to us in Christ; which, as it is an incomparable good, ought to rouse and inflame all our powers with a marvelous desire for it, and with the love of it. It is said, indeed, in a few and plain words, that life is manifested; but if we consider how miserable and horrible a condition death is, and also what is the kingdom and the glory of immortality, we shall perceive that there is something here more magnificent than what can be expressed in any words.

Then the Apostle’s object, in setting before us the vast good, yea, the chief and only true happiness which God has conferred on us, in his own Son, is to raise our thoughts above; but as the greatness of the subject requires that the truth should be certain, and fully proved, this is what is here much dwelt upon. For these words, What we have seen, what we have heard, what we have looked on, serve to strengthen our faith in the gospel. Nor does he, indeed, without reason, make so many asseverations; for since our salvation depends on the gospel, its certainty is in the highest degree necessary; and how difficult it is for us to believe, every one of us knows too well by his own experience. To believe is not lightly to form an opinion, or to assent only to what is said, but a firm, undoubting conviction, so that we may dare to subscribe to the truth as fully proved. It is for this reason that the Apostle heaps together so many things in confirmation of the gospel.

1 That which was from the beginning As the passage is abrupt and involved, that the sense may be made clearer, the words may be thus arranged; “We announce to you the word of life, which was from the beginning and really testified to us in all manner of ways, that life has been manifested in him;” or, if you prefer, the meaning may be thus given, “What we announce to you respecting the word of life, has been from the beginning, and has been openly shewed to us, that life was manifested in him.” But the words, That which was from the beginning, refer doubtless to the divinity of Christ, for God manifested in the flesh was not from the beginning; but he who always was life and the eternal Word of God, appeared in the fullness of time as man. Again, what follows as to the looking on and the handling of the hands, refers to his human nature. But as the two natures constitute but one person, and Christ is one, because he came forth from the Father that he might put on our flesh, the Apostle rightly declares that he is the same, and had been invisible, and afterwards became visible. It is more consistent with the passage to take “from the beginning” here as from the beginning of the Gospel, from the beginning of the ministry of our Savior, because what had been from the beginning was what the apostles had heard and seen. That another view has been taken of these words has been owing to an over-anxiety on the part of many, especially of the Fathers, to establish the divinity of our Savior; but this is what is sufficiently evident from the second verse. See ch. 2:7, 24. — Ed.

Hereby the senseless cavil of Servetus is disproved, that the nature and essence of Deity became one with the flesh, and that thus the Word was transformed into flesh, because the life-giving Word was seen in the flesh.

Let us then bear in mind, that this doctrine of the Gospel is here declared, that he who in the flesh really proved himself to be the Son of God, and was acknowledged to be the Son of God, was always God’s invisible Word, for he does not refer here to the beginning of the world, but ascends much higher.

Which we have heard, which we have seen. It was not the hearing of a report, to which little credit is usually given, but John means, that he had faithfully learnt from his Master those things which he taught, so that he alleged nothing thoughtlessly and rashly. And, doubtless, no one is a fit teacher in the Church, who has not been the disciple of the Son of God, and rightly instructed in his school, since his authority alone ought to prevail.

When he says, we have seen with our eyes, it is no redundancy, but a fuller expression for the sake of amplifying; nay, he was not satisfied with seeing only, but added, which we have looked upon, and our hands have handled By these words he shews that he taught nothing but what had been really made known to him.

It may seem, however, that the evidence of the senses little availed on the present subject, for the power of Christ could not be perceived by the eyes nor felt by the hands. To this I answer, that the same thing is said here as in the first chapter of the Gospel of John, “We have seen his glory, the glory as of the only begotten of the Father;” for he was not known as the Son of God by the external form of his body, but because he gave illustrious proofs of his Divine power, so that in him shone forth the majesty of the Father, as in a living and distinct image. As the words are in the plural number, and the subject equally applies to all the apostles, I am disposed to include them, especially as the authority of testimony is what is treated of.

But no less frivolous (as I have before said) than impudent is the wickedness of Servetus, who urges these words to prove that the Word of God became visible and capable of being handled; he either impiously destroys or mingles together the twofold nature of Christ. It is, therefore, a pure figment. Thus deifying the humanity of Christ, he wholly takes away the reality of his human nature, at the same time denying that Christ is for any other reason called the Son of God, except that he was conceived of his mother by the power of the Holy Spirit, and taking away his own subsistence in God. It hence follows that he was neither God nor man, though he seems to form a confused mass from both. But as the meaning of the Apostle is evident to us, let us pass by that unprincipled man.

Of the Word of life The genitive here is used for an adjective, vivifying, or life-giving; for in him, as it is said in the first chapter of John’s Gospel, was life. At the same time, this distinction belongs to the Son of God on two accounts, because he has infused life into all creatures, and because he now restores life to us, which had perished, having been extinguished by the sin of Adam. Moreover, the term Word may be explained in two ways, either of Christ, or of the doctrine of the Gospel, for even by this is salvation brought to us. But as its substance is Christ, and as it contains no other thing than that he, who had been always with the Father, was at length manifested to men, the first view appears to me the more simple and genuine. Moreover, it appears more fully from the Gospel that the wisdom which dwells in God is called the Word.

2 For (or, and) the life was manifested The copulative is explanatory, as though he had said, “We testify of the vivifying Word, as life has been manifested.” The sense may at the same time be twofold, that Christ, who is life and the fountain of life, has been manifested, or, that life has been openly offered to us in Christ. The latter, indeed, necessarily follows from the former. Yet as to the meaning, the two things differ, as cause and effect. When he repeats, We shew, or announce eternal life, he speaks, I have no doubt, of the effect, even that he announces that life is obtained for us in Christ.

We hence learn, that when Christ is preached to us, the kingdom of heaven is opened to us, so that being raised from death we may live the life of God.

Which was with the Father. This is true, not only from the time when the world was formed, but also from eternity, for he was always God, the fountain of life; and the power and the faculty of vivifying was possessed by his eternal wisdom: but he did not actually exercise it before the creation of the world, and from the time when God began to exhibit the Word, that power which before was hid, diffused itself over all created things. Some manifestation had already been made; the Apostle had another thing in view, that is, that life was then at length manifested in Christ, when he in our flesh completed the work of redemption. For though the fathers were even under the law associates and partakers of the same life, yet we know that they were shut up under the hope that was to be revealed. It was necessary for them to seek life from the death and resurrection of Christ; but the event was not only far remote from their eyes, but also hid from their minds. They depended, then, on the hope of revelation, which at length in due time followed. They could not, indeed, have obtained life, except it was in some way manifested to them; but the difference between us and them is, that we hold him already revealed as it were in our hands, whom they sought obscurely promised to them in types.

But the object of the Apostle is, to remove the idea of novelty, which might have lessened the dignity of the Gospel; he therefore says, that life had not now at length began to be, though it had but lately appeared, for it was always with the Father.

1 John 1:3-7

3. That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.

3. Quod vidimus et audivimus, annuntiamus vobis, ut et vos societatem habeatis nobiscum, et societas nostra sit cum Patre et cure filio ejus Jesu Christo.

4. And these things write we unto you, that your joy may be full.

4. Et hæc scribimus vobis, ut gaudium vestrum sit completum.

5. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.

5. Et haec est promissio quam annuntiamus, quod Deus lux est, et tenebrae in eo non sunt ullae.

6. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:

6. Si dixerimus quod societatem habemus cum eo, et in tenebris ambulamus, mentimur, et veritatem non facimus.

7. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

7. Si autem in luce ambulamus, sicut ipse in luce est, societatem habemus inter nos mutuam, et sanguis Jesu Christi filii ejus emundat nos ab omni peccato.

3 That which we have seen. He now repeats the third time the words, seen and heard, that nothing might be wanting as to the real certainty of his doctrine. And it ought to be carefully noticed, that the heralds of the Gospel chosen by Christ were those who were fit and faithful witnesses of all those things which they were to declare. He also testifies of the feeling of their heart, for he says that he was moved by no other reason to write except to invite those to whom he was writing to the participation of an inestimable good. It hence appears how much care he had for their salvation; which served not a little to induce them to believe; for extremely ungrateful we must be, if we refuse to hear him who wishes to communicate to us a part of that happiness which he has obtained.

He also sets forth the fruit received from the Gospel, even that we are united thereby to God, and to his Son Christ in whom is found the chief good. It was necessary for him to add this second clause, not only that he might represent the doctrine of the Gospel as precious and lovely, but that he might also show that he wished them to be his associates for no other end but to lead them to God, so that they might be all one in him. For the ungodly have also a mutual union between themselves, but it is without God, nay, in order to alienate themselves more and more from God, which is the extreme of all evils. It is, indeed, as it has been stated, our only true happiness, to be received into God’s favor, so that we may be really united to him in Christ; of which John speaks in the seventeenth chapter of his gospel.

In short, John declares, that as the apostles were adopted by Christ as brethren, that being gathered into one body, they might together be united to God, so he does the same with other colleagues; though many, they are yet made partakers of this holy and blessed union.

4 That your joy may be full By full joy, he expresses more clearly the complete and perfect happiness which we obtain through the Gospel; at the same time he reminds the faithful where they ought to fix all their affections. True is that saying,

“Where your treasure is, there will be your heart also.” (Matthew 6:21.)

Whosoever, then, really perceives what fellowship with God is, will be satisfied with it alone, and will no more burn with desires for other things.

“The Lord is my cup,” says David, “and my heritage; the lines have fallen for me on an excellent lot.” (Psalm 16:5, 6.)

In the same manner does Paul declare that all things were deemed by him as dung, in comparison with Christ alone. (Philippians 3:8.) He, therefore, has at length made a proficiency in the Gospel, who esteems himself happy in having communion with God, and acquiesces in that alone; and thus he prefers it to the whole world, so that he is ready for its sake to relinquish all other things.

5 This then is the message, or promise. I do not disapprove of the rendering of the old interpreter, “This is the annunciation,” or message; for though ἐπαγγελία means for the most part a promise, yet, as John speaks here generally of the testimony before mentioned, the context seems to require the other meaning, except you were to give this explanation, “The promise which we bring to you, includes this, or has this condition annexed to it.” Thus, the meaning of the Apostle would become evident to us. Griesbach has substituted ἀγγελία for the word here used, as being most approved; but the other, ἐπαγγελία, has also a similar meaning, announcement, or message, or command, though in the New Testament it is mostly taken in the sense of a promise. — Ed For his object here was not to include the whole doctrine of the Gospel, but to shew that if we desire to enjoy Christ and his blessings, it is required of us to be conformed to God in righteousness and holiness. Paul says the same thing in the second chapter of the Epistle to Titus, “Appeared has the saving grace of God to all, that denying ungodliness and worldly lusts, we may live soberly and righteously and holily in this world;” except that here he says metaphorically, that we are to walk in the light, because God is light.

But he calls God light, and says that he is in the light; such expressions are not to be too strictly taken. Why Satan is called the prince of darkness is sufficiently evident. When, therefore, God on the other hand is called the Father of light, and also light, we first understand that there is nothing in him but what is bright, pure, and unalloyed; and, secondly, that he makes all things so manifest by his brightness, that he suffers nothing vicious or perverted, no spots or filth, no hypocrisy or fraud, to lie hid. Then the sum of what is said is, that since there is no union between light and darkness, there is a separation between us and God as long as we walk in darkness; and that the fellowship which he mentions, cannot exist except we also become pure and holy.

In him is no darkness at all. This mode of speaking is commonly used by John, to amplify what he has affirmed by a contrary negation. Then, the meaning is, that God is such a light, that no darkness belongs to him. It hence follows, that he hates an evil conscience, pollution, and wickedness, and everything that pertains to darkness.

6 If we say It is, indeed, an argument from what is inconsistent, when he concludes that they are alienated from God, who walk in darkness. This doctrine, however, depends on a higher principle, that God sanctifies all who are his. For it is not a naked precept that he gives, which requires that our life should be holy; but he rather shews that the grace of Christ serves for this end to dissipate darkness, and to kindle in us the light of God; as though he had said, “What God communicates to us is not a vain fiction; for it is necessary that the power and effect of this fellowship should shine forth in our life; otherwise the possession of the gospel is fallacious.” What he adds, and do not the truth, is the same as if he had said, “We do not act truthfully. We do not regard what is true and right.” And this mode of speaking, as I have before observed, is frequently used by him.

7 But if we walk in the light. He now says, that the proof of our union with God is certain, if we are conformable to him; not that purity of life conciliates us to God, as the prior cause; but the Apostle means, that our union with God is made evident by the effect, that is, when his purity shines forth in us. And, doubtless, such is the fact; wherever God comes, all things are so imbued with his holiness, that he washes away all filth; for without him we have nothing but filth and darkness. It is hence evident, that no one leads a holy life, except he is united to God.

In saying, We have fellowship one with another, he does not speak simply of men; but he sets God on one side, and us on the other.

It may, however, be asked, “Who among men can so exhibit the light of God in his life, as that this likeness which John requires should exist; for it would be thus necessary, that he should be wholly pure and free from darkness.” To this I answer, that expressions of this kind are accommodated to the capacities of men; he is therefore said to be like God, who aspires to his likeness, however distant from it he may as yet be. The example ought not to be otherwise applied than according to this passage. He walks in darkness who is not ruled by the fear of God, and who does not, with a pure conscience, devote himself wholly to God, and seek to promote his glory. Then, on the other hand, he who in sincerity of heart spends his life, yea, every part of it, in the fear and service of God, and faithfully worships him, walks in the light, for he keeps the right way, though he may in many things offend and sigh under the burden of the flesh. Then, integrity of conscience is alone that which distinguishes light from darkness.

And the blood of Jesus Christ After having taught what is the bond of our union with God, he now shews what fruit flows from it, even that our sins are freely remitted. And this is the blessedness which David describes in the thirty-second Psalm, in order that we may know that we are most miserable until, being renewed by God’s Spirit, we serve him with a sincere heart. For who can be imagined more miserable than that man whom God hates and abominates, and over whose head is suspended both the wrath of God and eternal death?

This passage is remarkable; and from it we first learn, that the expiation of Christ, effected by his death, does then properly belong to us, when we, in uprightness of heart, do what is right and just for Christ is no redeemer except to those who turn from iniquity, and lead a new life. If, then, we desire to have God propitious to us, so as to forgive our sins, we ought not to forgive ourselves. In short, remission of sins cannot be separated from repentance, nor can the peace of God be in those hearts, where the fear God does not prevail.

Secondly, this passage shews that the gratuitous pardon of sins is given us not only once, but that it is a benefit perpetually residing in the Church, and daily offered to the faithful. For the Apostle here addresses the faithful; as doubtless no man has ever been, nor ever will be, who can otherwise please God, since all are guilty before him; for however strong a desire there may be in us of acting rightly, we always go haltingly to God. Yet what is half done obtains no approval with God. In the meantime, by new sins we continually separate ourselves, as far as we can, from the grace of God. Thus it is, that all the saints have need of the daily forgiveness of sins; for this alone keeps us in the family of God.

By saying, from all sin, he intimates that we are, on many accounts, guilty before God; so that doubtless there is no one who has not many vices. But he shews that no sins prevent the godly, and those who fear God, from obtaining his favor. He also points out the manner of obtaining pardon, and the cause of our cleansing, even because Christ expiated our sins by his blood; but he affirms that all the godly are undoubtedly partakers of this cleansing.

The whole of his doctrine has been wickedly perverted by the sophists; for they imagine that pardon of sins is given us, as it were, in baptism. They maintain that there only the blood of Christ avails; and they teach, that after baptism, God is not otherwise reconciled than by satisfactions. They, indeed, leave some part to the blood of Christ; but when they assign merit to works, even in the least degree, they wholly subvert what John teaches here, as to the way of expiating sins, and of being reconciled to God. For these two things can never harmonize together, to be cleansed by the blood of Christ, and to be cleansed by works: for John assigns not the half, but the whole, to the blood of Christ.

The sum of what is said, then, is, that the faithful know of a certainty, that they are accepted by God, because he has been reconciled to them through the sacrifice of the death of Christ. And sacrifice includes cleansing and satisfaction. Hence the power and efficiency of these belong to the blood of Christ alone.

Hereby is disproved and exposed the sacrilegious invention of the Papists as to indulgences; for as though the blood of Christ were not sufficient, they add, as a subsidy to it, the blood and merits of martyrs. At the same time, this blasphemy advances much further among us; for as they say that their keys, by which they hold as shut up the remission of sins, open a treasure made up partly of the blood and merits of martyrs, and partly of the worlds of supererogation, by which any sinner may redeem himself, no remission of sins remains for them but what is derogatory to the blood of Christ; for if their doctrine stands, the blood of Christ does not cleanse us, but comes in, as it were, as a partial aid. Thus consciences are held in suspense, which the Apostle here bids to rely on the blood of Christ.

1 John 1:8-10

8. If we say that we have no sin, we deceive ourselves, and the truth is not in us.

8. Si dixerimus quod peccatum non habemus, nos ipsos decipimus, et veritas non est in nobis.

9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

9. Si confitemur peccata nostra, fidelis est et justus, ut nobis peccata remittat; et purget nos ab omni injustitia.

10. If we say that we have not sinned, we make him a liar, and his word is not in us.

10. Si dixerimus quod non peccavimus, mendacem facimus eum, et sermo ejus non est in nobis.

8. If we say. He now commends grace from its necessity; for as no one is free from sin, he intimates that we are all lost and undone, except the Lord comes to our aid with the remedy of pardon. The reason why he so much dwells on the fact, that no one is innocent, is, that all may now fully know that they stand in need of mercy, to deliver them from punishment, and that they may thus be more roused to seek the necessary blessing.

By the word sin, is meant here not only corrupt and vicious inclination, but the fault or sinful act which really renders us guilty before God. Besides, as it is a universal declaration, it follows, that none of the saints, who exist now, have been, or shall be, are exempted from the number. Hence most fitly did Augustine refute the cavil of the Pelagians, by adducing against them this passage: and he wisely thought that the confession of guilt is not required for humility’s sake, but lest we by lying should deceive ourselves.

When he adds, and the truth is not in us, he confirms, according to his usual manner, the former sentence by repeating it in other words; though it is not a simple repetition, (as elsewhere,) but he says that they are deceived who glory in falsehood.

9 If we confess He again promises to the faithful that God will be propitious to them, provided they acknowledge themselves to be sinners. It is of great moment to be fully persuaded, that when we have sinned, there is a reconciliation with God ready and prepared for us: we shall otherwise carry always a hell within us. Few, indeed, consider how miserable and wretched is a doubting conscience; but the truth is, that hell reigns where there is no peace with God. The more, then, it becomes us to receive with the whole heart this promise which offers free pardon to all who confess their sins. Moreover, this is founded even on the justice of God, because God who promises is true and just. For they who think that he is called just, because he justifies us freely, reason, as I think, with too much refinement, because justice or righteousness here depends on fidelity, and both are annexed to the promise. For God might have been just, were he to deal with us with all the rigor of justice; but as he has bound himself to us by his word, he would not have himself deemed just, except he forgives. “Faithful” and “just” are nearly of the same import, having both a regard to God’s promise, only the latter affords a stronger or an additional ground of confidence, inasmuch as the fulfillment of God’s gracious promise is set forth as an act of justice. So that the penitent has here two of God’s attributes, faithfulness and justice, to encourage and support his faith.

We may, at the same time, consider “just” as having reference to forgiveness, and “faithful” to cleansing, according to a very common mode of stating things both in the Old and New Testament, the order in the second clause being reversed. Then “just” means the same as when Paul says, “that he might be just and the justifier of him that believeth in Jesus,” Romans 3:26. Forgiveness is thus an act of justice, then, not to us, but to Christ, who made an atonement for sins. — Ed.

But this confession, as it is made to God, must be in sincerity; and the heart cannot speak to God without newness of life. It then includes true repentance. God, indeed, forgives freely, but in such a way, that the facility of mercy does not become an enticement to sin.

And to cleanse us The verb, to cleanse, seems to be taken in another sense than before; for he had said, that we are cleansed by the blood of Christ, because through him sins are not imputed; but now, having spoken of pardon, he also adds, that God cleanses us from iniquity: so that this second clause is different from the preceding. Thus he initiates that a twofold fruit comes to us from confession, — that God being reconciled by the sacrifice of Christ, forgives us, — and that he renews and reforms us.

Were any one to object and say, that as long as we sojourn in the world, we are never cleansed from all unrighteousness, with regard to our reformation: this is indeed true; but John does not refer to what God now performs in us. He is faithful, he says, to cleanse us, not today or tomorrow; for as long as we are surrounded with flesh, we ought to be in a continual state of progress; but what he has once begun, he goes on daily to do, until he at length completes it. So Paul says, that we are chosen, that we may appear without blame before God, (Colossians 1:22;) and in another place he says, that the Church is cleansed, that it might be without spot or wrinkle. (Ephesians 5:27.)

If yet any one prefers another explanation, that he says the same thing twice over, I shall not object. That is, that he refers to forgiveness in the two clauses. — Ed

10 We make him a liar He goes still further, that they who claim purity for themselves blaspheme God. For we see that he everywhere represents the whole race of man as guilty of sin.

Whosoever then tries to escape this charge carries on war with God, and accuses him of falsehood, as though he condemned the undeserving. To confirm this he adds, and his word is not in us; as though he had said, that we reject this great truth, that all are under guilt.

We hence learn, that we then only make a due progress in the knowledge of the word of the Lord, when we become really humbled, so as to groan under the burden of our sins and learn to flee to the mercy of God, and acquiesce in nothing else but in his paternal favor.

CHAPTER 2

1 John 2:1-2

1. My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

1. Filioli mei, haec scribo vobis, ut non peccetis; quod si quis peccaverit, advocatum habemus apud Patrem, Jesum Christum justum:

2. And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.

2. Et ipse est propitiatio pro peccatis nostris, non pro nostris autem solum, sed etiam pro totius mundi.

INTRODUCTION

Authorship.--Polycarp, the disciple of John [Epistle to the Philippians, 7], quotes 1Jo 4:3. Eusebius [Ecclesiastical History, 3.39] says of Papias, a hearer of John, and a friend of Polycarp, "He used testimonies from the First Epistle of John." Irenæus, according to Eusebius [Ecclesiastical History, 5.8], often quoted this Epistle. So in his work Against Heresies [3.15; 5, 8] he quotes from John by name, 1Jo 2:18, &c.; and in [3.16,7], he quotes 1Jo 4:1-3; 5:1, and 2Jo 7, 8. Clement of Alexandria [Miscellanies, 2.66, p. 464] refers to 1Jo 5:16, as in John's larger Epistle. See other quotations [Miscellanies, 3.32,42; 4.102]. Tertullian [Against Marcion, 5.16] refers to 1Jo 4:1, &c.; [Against Praxeas, 15], to 1Jo 1:1. See his other quotations [Against Praxeas, 28; Against the Gnostics, 12]. Cyprian [Epistles, 28 (24)], quotes as John's, 1Jo 2:3, 4; and [On the Lord's Prayer, 5] quotes 1Jo 2:15-17; and [On Works and Alms, 3], 1Jo 1:8; and [On the Advantage of Patience, 2] quotes 1Jo 2:6. Muratori's Fragment on the Canon of Scripture states, "There are two of John (the Gospel and Epistle?) esteemed Catholic," and quotes 1Jo 1:3. The Peschito Syriac contains it. Origen (in Eusebius [Ecclesiastical History, 6.25]) speaks of the First Epistle as genuine, and "probably the second and third, though all do not recognize the latter two"; on the Gospel of John, [Commentary on John, 13.2], he quotes 1Jo 1:5. Dionysius of Alexandria, Origen's scholar, cites the words of this Epistle as those of the Evangelist John. Eusebius [Ecclesiastical History, 3.24], says, John's first Epistle and Gospel are acknowledged without question by those of the present day, as well as by the ancients. So also Jerome [On Illustrious Men]. The opposition of Cosmas Indicopleustes, in the sixth century, and that of Marcion because our Epistle was inconsistent with his views, are of no weight against such irrefragable testimony.

The internal evidence is equally strong. Neither the Gospel, nor this Epistle, can be pronounced an imitation; yet both, in style and modes of thought, are evidently of the same mind. The individual notices are not so numerous or obvious as in Paul's writings, as was to be expected in a Catholic Epistle; but such as there are accord with John's position. He implies his apostleship, and perhaps alludes to his Gospel, and the affectionate tie which bound him as an aged pastor to his spiritual "children"; and in 1Jo 2:18, 19; 4:1-3, he alludes to the false teachers as known to his readers; and in 1Jo 5:21 he warns them against the idols of the surrounding world. It is no objection against its authenticity that the doctrine of the Word, or divine second Person, existing from everlasting, and in due time made flesh, appears in it, as also in the Gospel, as opposed to the heresy of the Docetæ in the second century, who denied that our Lord is come in the flesh, and maintained He came only in outward semblance; for the same doctrine appears in Col 1:15-18; 1Ti 3:16; He 1:1-3; and the germs of Docetism, though not fully developed till the second century, were in existence in the first. The Spirit, presciently through John, puts the Church beforehand on its guard against the coming heresy.

To whom addressed.--Augustine [The Question of the Gospels, 2.39], says this Epistle was written to the Parthians. Bede, in a prologue to the seven Catholic Epistles, says that Athanasius attests the same. By the Parthians may be meant the Christians living beyond the Euphrates in the Parthian territory, outside the Roman empire, "the Church at Babylon elected together with (you)," the churches in the Ephesian region, the quarter to which Peter addressed his Epistles (1Pe 5:12). As Peter addressed the flock which John subsequently tended (and in which Paul had formerly ministered), so John, Peter's close companion after the ascension, addresses the flock among whom Peter had been when he wrote. Thus "the elect lady" (2Jo 1) answers "to the Church elected together" (1Pe 5:13). See further confirmation of this view in Introduction to Second John. It is not necessarily an objection to this view that John never is known to have personally ministered in the Parthian territory. For neither did Peter personally minister to the churches in Pontus, Galatia, Cappadocia, Asia, Bithynia, though he wrote his Epistles to them. Moreover, in John's prolonged life, we cannot dogmatically assert that he did not visit the Parthian Christians, after Peter had ceased to minister to them, on the mere ground of absence of extant testimony to that effect. This is as probable a view as Alford's, that in the passage of Augustine, "to the Parthians," is to be altered by conjectural emendation; and that the Epistle is addressed to the churches at and around Ephesus, on the ground of the fatherly tone of affectionate address in it, implying his personal ministry among his readers. But his position, as probably the only surviving apostle, accords very well with his addressing, in a Catholic Epistle, a cycle of churches which he may not have specially ministered to in person, with affectionate fatherly counsel, by virtue of his general apostolic superintendence of all the churches.

Time and place of writing.--This Epistle seems to have been written subsequently to his Gospel as it assumes the reader's acquaintance with the Gospel facts and Christ's speeches, and also with the special aspect of the incarnate Word, as God manifest in the flesh (1Ti 3:16), set forth more fully in his Gospel. The tone of address, as a father addressing his "little children" (the continually recurring term, 1Jo 2:1, 12, 13, 18, 28; 3:7, 18; 4:4; 5:21), accords with the view that this Epistle was written in John's old age, perhaps about A.D. 90. In 1Jo 2:18, "it is the last time," probably does not refer to any particular event (as the destruction of Jerusalem, which was now many years past) but refers to the nearness of the Lord's coming as proved by the rise of Antichristian teachers, the mark of the last time. It was the Spirit's purpose to keep the Church always expecting Christ as ready to come at any moment. The whole Christian age is the last time in the sense that no other dispensation is to arise till Christ comes. Compare "these last days," He 1:2. Ephesus may be conjectured to be the place whence it was written. The controversial allusion to the germs of Gnostic heresy accord with Asia Minor being the place, and the last part of the apostolic age the time, of writing this Epistle.

Contents.--The leading subject of the whole is, fellowship with the Father and the Son (1Jo 1:3). Two principal divisions may be noted: (1) 1Jo 1:5-2:28: the theme of this portion is stated at the outset, "God is light, and in Him is no darkness at all"; consequently, in order to have fellowship with Him, we must walk in light (1Jo 1:7); connected with which in the confession and subsequent forgiveness of our sins through Christ's propitiation and advocacy, without which forgiveness there could be no light or fellowship with God: a farther step in thus walking in the light is, positively keeping God's commandments, the sum of which is love, as opposed to hatred, the acme of disobedience to God's word: negatively, he exhorts them according to their several stages of spiritual growth, children, fathers, young men, in consonance with their privileges as forgiven, knowing the Father, and having overcome the wicked one, not to love the world, which is incompatible with the indwelling of the love of the Father, and to be on their guard against the Antichristian teachers already in the world, who were not of the Church, but of the world, against whom the true defense is, that his believing readers who have the anointing of God, should continue to abide in the Son and in the Father. (2) The second division (1Jo 2:29-5:5) discusses the theme with which it opens, He is righteous; consequently (as in the first division), "every one that doeth righteousness is born of Him." Sonship in us involves our purifying ourselves as He is pure, even as we hope to see, and therefore to be made like our Lord when He shall appear; in this second, as in the first division, both a positive and a negative side are presented of "doing righteousness as He is righteous," involving a contrast between the children of God and the children of the devil. Hatred marks the latter; love, the former: this love gives assurance of acceptance with God for ourselves and our prayers, accompanied as they are (1Jo 3:23) with obedience to His great commandment, to "believe on Jesus, and love one another"; the seal (1Jo 3:24) of His dwelling in us and assuring our hearts, is the Spirit which He hath given us. In contrast to this (as in the first division), he warns against false spirits, the notes of which are, denial of Christ, and adherence to the world. Sonship, or birth of God, is then more fully described: its essential feature is unslavish, free love to God, because God first loved us, and gave His Son to die for us, and consequent love to the brethren, grounded on their being sons of God also like ourselves, and so victory over the world; this victory being gained only by the man who believes in Jesus as the Son of God. (3) The conclusion establishes this last central truth, on which rests our fellowship with God, Christ's having come by the water of baptism, the blood of atonement, and the witnessing Spirit, which is truth. As in the opening he rested this cardinal truth on the apostles' witness of the eye, the ear, and the touch, so now at the close he rests it on God's witness, which is accepted by the believer, in contrast with the unbeliever, who makes God a liar. Then follows his closing statement of his reason for writing (1Jo 5:13; compare the corresponding 1Jo 1:4, at the beginning), namely, that believers in Christ the Son of God may know that they have (now already) eternal life (the source of "joy," 1Jo 1:4; compare similarly his object in writing the Gospel, Joh 20:31), and so have confidence as to their prayers being answered (corresponding to 1Jo 3:22 in the second part); for instance, their intercessions for a sinning brother (unless his sin be a sin unto death). He closes with a brief summing up of the instruction of the Epistle, the high dignity, sanctity, and safety from evil of the children of God in contrast to the sinful world, and a warning against idolatry, literal and spiritual: "Keep yourselves from idols."

Though the Epistle is not directly polemical, the occasion which suggested his writing was probably the rise of Antichristian teachers; and, because he knew the spiritual character of the several classes whom he addresses, children, youths, fathers, he feels it necessary to write to confirm them in the faith and joyful fellowship of the Father and Son, and to assure them of the reality of the things they believe, that so they may have the full privileges of believing.

Style.--His peculiarity is fondness for aphorism and repetition. His tendency to repeat his own phrase, arises partly from the affectionate, hortatory character of the Epistle; partly, also, from its Hebraistic forms abounding in parallel clauses, as distinguished from the Grecian and more logical style of Paul; also, from his childlike simplicity of spirit, which, full of his one grand theme, repeats, and dwells on it with fond delight and enthusiasm. Moreover as Alford well says, the appearance of uniformity is often produced by want of deep enough exegesis to discover the real differences in passages which seem to express the same. Contemplative, rather than argumentative, he dwells more on the general, than on the particular, on the inner, than on the outer, Christian life. Certain fundamental truths he recurs to again and again, at one time enlarging on, and applying them, at another time repeating them in their condensed simplicity. The thoughts do not march onward by successive steps, as in the logical style of Paul, but rather in circle drawn round one central thought which he reiterates, ever reverting to it, and viewing it, now under its positive, now under its negative, aspect. Many terms which in the Gospel are given as Christ's, in the Epistle appear as the favorite expressions of John, naturally adopted from the Lord. Thus the contrasted terms, "flesh" and "spirit," "light" and "darkness," "life" and "death," "abide in Him": fellowship with the Father and Son, and with one another," is a favorite phrase also, not found in the Gospel, but in Acts and Paul's Epistles. In him appears the harmonious union of opposites, adapting him for his high functions in the kingdom of God, contemplative repose of character, and at the same time ardent zeal, combined with burning, all-absorbing love: less adapted for active outward work, such as Paul's, than for spiritual service. He handles Christian verities not as abstract dogmas, but as living realities, personally enjoyed in fellowship with God in Christ, and with the brethren. Simple, and at the same time profound, his writing is in consonance with his spirit, unrhetorical and undialectic, gentle, consolatory, and loving: the reflection of the Spirit of Him on whose breast he lay at the last supper, and whose beloved disciple he was. Ewald in Alford, speaking of the "unruffled and heavenly repose" which characterizes this Epistle, says, "It appears to be the tone, not so much of a father talking with his beloved children, as of a glorified saint addressing mankind from a higher world. Never in any writing has the doctrine of heavenly love--a love working in stillness, ever unwearied, never exhausted--so thoroughly approved itself as in this Epistle."

John's place in the building up of the church.--As Peter founded and Paul propagated, so John completed the spiritual building. As the Old Testament puts prominently forward the fear of God, so John, the last writer of the New Testament, gives prominence to the love of God. Yet, as the Old Testament is not all limited to presenting the fear of God, but sets forth also His love, so John, as a representative of the New Testament, while breathing so continually the spirit of love, gives also the plainest and most awful warnings against sin, in accordance with his original character as Boanerges, "son of thunder." His mother was Salome, mother of the sons of Zebedee, probably sister to Jesus' mother (compare Joh 19:25, "His mother's sister," with Mt 27:56; Mr 15:40), so that he was cousin to our Lord; to his mother, under God, he may have owed his first serious impressions. Expecting as she did the Messianic kingdom in glory, as appears from her petition (Mt 20:20-23), she doubtless tried to fill his young and ardent mind with the same hope. Neander distinguishes three leading tendencies in the development of the Christian doctrine, the Pauline, the Jacobean (between which the Petrine forms an intermediate link), and the Johannean. John, in common with James, was less disposed to the intellectual and dialectic cast of thought which distinguishes Paul. He had not, like the apostle of the Gentiles, been brought to faith and peace through severe conflict; but, like James, had reached his Christian individuality through a quiet development: James, however, had passed through a moulding in Judaism previously, which, under the Spirit, caused him to present Christian truth in connection with the law, in so far as the latter in its spirit, though not letter, is permanent, and not abolished, but established under the Gospel. But John, from the first, had drawn his whole spiritual development from the personal view of Christ, the model man, and from intercourse with Him. Hence, in his writings, everything turns on one simple contrast: divine life in communion with Christ; death in separation from Him, as appears from his characteristic phrases, "life, light, truth; death, darkness, lie." "As James and Peter mark the gradual transition from spiritualized Judaism to the independent development of Christianity, and as Paul represents the independent development of Christianity in opposition to the Jewish standpoint, so the contemplative element of John reconciles the two, and forms the closing point in the training of the apostolic Church" [Neander].

CHAPTER 1

1Jo 1:1-10. The Writer's Authority as an Eyewitness to the Gospel Facts, Having Seen, Heard, and Handled Him Who Was from the Beginning: His Object in Writing: His Message. If We Would Have Fellowship with Him, We Must Walk in Light, as He Is Light.

1. Instead of a formal, John adopts a virtual address (compare 1Jo 1:4). To wish joy to the reader was the ancient customary address. The sentence begun in 1Jo 1:1 is broken off by the parenthetic 1Jo 1:2, and is resumed at 1Jo 1:3 with the repetition of some words from 1Jo 1:1.

That which was--not "began to be," but was essentially (Greek, "een," not "egeneto") before He was manifested (1Jo 1:2); answering to "Him that is from the beginning" (1Jo 2:13); so John's Gospel, Joh 1:1, "In the beginning was the Word." Pr 8:23, "I was set up from everlasting, from the beginning, or ever the earth was."

we--apostles.

heard ... seen ... looked upon ... handled--a series rising in gradation. Seeing is a more convincing proof than hearing of; handling, than even seeing. "Have heard ... have seen" (perfect tenses), as a possession still abiding with us; but in Greek (not as English Version "have," but simply) "looked upon" (not perfect tense, as of a continuing thing, but aorist, past time) while Christ the incarnate Word was still with us. "Seen," namely, His glory, as revealed in the Transfiguration and in His miracles; and His passion and death in a real body of flesh and blood. "Looked upon" as a wondrous spectacle steadfastly, deeply, contemplatively; so the Greek. Appropriate to John's contemplative character.

hands ... handled--Thomas and the other disciples on distinct occasions after the resurrection. John himself had leaned on Jesus' breast at the last supper. Contrast the wisest of the heathen feeling after (the same Greek as here; groping after WITH THE HANDS") if haply they might find God (see Ac 17:27). This proves against Socinians he is here speaking of the personal incarnate Word, not of Christ's teaching from the beginning of His official life.

of--"concerning"; following "heard." "Heard" is the verb most applying to the purpose of the Epistle, namely the truth which John had heard concerning the Word of life, that is, (Christ) the Word who is the life. "Heard," namely, from Christ Himself, including all Christ's teachings about Himself. Therefore he puts "of," or "concerning," before "the word of life," which is inapplicable to any of the verbs except "heard"; also "heard" is the only one of the verbs which he resumes at 1Jo 1:5.

2. the life--Jesus, "the Word of life."

was manifested--who had previously been "with the Father."

show--Translate as in 1Jo 1:3, "declare" (compare 1Jo 1:5). Declare is the general term; write is the particular (1Jo 1:4).

that eternal life--Greek, "the life which is eternal." As the Epistle begins, so it ends with "eternal life," which we shall ever enjoy with, and in, Him who is "the life eternal."

which--Greek, "the which." the before-mentioned (1Jo 1:1) life which was with the Father "from the beginning" (compare Joh 1:1). This proves the distinctness of the First and Second Persons in the one Godhead.

3. That which we have seen and heard--resumed from 1Jo 1:1, wherein the sentence, being interrupted by 1Jo 1:2, parenthesis, was left incomplete.

declare we unto you--Oldest manuscripts add also; unto you also who have not seen or heard Him.

that ye also may have fellowship with us--that ye also who have not seen, may have the fellowship with us which we who have seen enjoy; what that fellowship consists in he proceeds to state, "Our fellowship is with the Father and with His Son." Faith realizes what we have not seen as spiritually visible; not till by faith we too have seen, do we know all the excellency of the true Solomon. He Himself is ours; He in us and we in Him. We are "partakers of the divine nature." We know God only by having fellowship with Him; He may thus be known, but not comprehended. The repetition of "with" before the "Son," distinguishes the persons, while the fellowship or communion with both Father and Son, implies their unity. It is not added "and with the Holy Ghost"; for it is by the Holy Ghost or Spirit of the Father and Son in us, that we are enabled to have fellowship with the Father and Son (compare 1Jo 3:24). Believers enjoy the fellowship OF, but not WITH, the Holy Ghost. "Through Christ God closes up the chasm that separated Him from the human race, and imparts Himself to them in the communion of the divine life" [Neander].

4. these things--and none other, namely, this whole Epistle.

write we unto you--Some oldest manuscripts omit "unto you," and emphasize "we." Thus the antithesis is between "we" (apostles and eye-witnesses) and "your." We write thus that your joy may be full. Other oldest manuscripts and versions read "OUR joy," namely, that our joy may be filled full by bringing you also into fellowship with the Father and Son. (Compare Joh 4:36, end; Php 2:2, "Fulfil ye my joy," Php 2:16; 4:1; 2Jo 8). It is possible that "your" may be a correction of transcribers to make this verse harmonize with Joh 15:11; 16:24; however, as John often repeats favorite phrases, he may do so here, so "your" may be from himself. So 2Jo 12, "your" in oldest manuscripts. The authority of manuscripts and versions on both sides here is almost evenly balanced. Christ Himself is the source, object, and center of His people's joy (compare 1Jo 1:3, end); it is in fellowship with Him that we have joy, the fruit of faith.

5. First division of the body of the Epistle (compare Introduction).

declare--Greek, "announce"; report in turn; a different Greek word from 1Jo 1:3. As the Son announced the message heard from the Father as His apostle, so the Son's apostles announce what they have heard from the Son. John nowhere uses the term "Gospel"; but the witness or testimony, the word, the truth, and here the message.

God is light--What light is in the natural world, that God, the source of even material light, is in the spiritual, the fountain of wisdom, purity, beauty, joy, and glory. As all material life and growth depends on light, so all spiritual life and growth depends on God. As God here, so Christ, in 1Jo 2:8, is called "the true light."

no darkness at all--strong negation; Greek, "No, not even one speck of darkness"; no ignorance, error, untruthfulness, sin, or death. John heard this from Christ, not only in express words, but in His acted words, namely, His is whole manifestation in the flesh as "the brightness of the Father's glory." Christ Himself was the embodiment of "the message," representing fully in all His sayings, doings, and sufferings, Him who is LIGHT.

6. say--profess.

have fellowship with him--(1Jo 1:3). The essence of the Christian life.

walk--in inward and outward action, whithersoever we turn ourselves [Bengel].

in darkness--Greek, "in the darkness"; opposed to "the light" (compare 1Jo 2:8, 11).

lie--(1Jo 2:4).

do not--in practice, whatever we say.

the truth--(Ep 4:21; Joh 3:21).

7. Compare Ep 5:8, 11-14. "We walk"; "God is (essentially in His very nature as 'the light,' 1Jo 1:5) in the light." Walking in the light, the element in which God Himself is, constitutes the test of fellowship with Him. Christ, like us, walked in the light (1Jo 2:6). Alford notices, Walking in the light as He is in the light, is no mere imitation of God, but an identity in the essential element of our daily walk with the essential element of God's eternal being.

we have fellowship one with another--and of course with God (to be understood from 1Jo 1:6). Without having fellowship with God there can be no true and Christian fellowship one with another (compare 1Jo 1:3).

and--as the result of "walking in the light, as He is in the light."

the blood of Jesus ... cleanseth us from all sin--daily contracted through the sinful weakness of the flesh, and the power of Satan and the world. He is speaking not of justification through His blood once for all, but of the present sanctification ("cleanseth" is present tense) which the believer, walking in the light and having fellowship with God and the saints, enjoys as His privilege. Compare Joh 13:10, Greek, "He that has been bathed, needeth not save to wash his feet, but is clean every whit." Compare 1Jo 1:9, "cleanse us from all unrighteousness," a further step besides "forgiving us our sins." Christ's blood is the cleansing mean, whereby gradually, being already justified and in fellowship with God, we become clean from all sin which would mar our fellowship with God. Faith applies the cleansing, purifying blood. Some oldest manuscripts omit "Christ"; others retain it.

8. The confession of sins is a necessary consequence of "walking in the light" (1Jo 1:7). "If thou shalt confess thyself a sinner, the truth is in thee; for the truth is itself light. Not yet has thy life become perfectly light, as sins are still in thee, but yet thou hast already begun to be illuminated, because there is in thee confession of sins" [Augustine].

that we have no sin--"Have," not "have had," must refer not to the past sinful life while unconverted, but to the present state wherein believers have sin even still. Observe, "sin" is in the singular; "(confess our) sins" (1Jo 1:9) in the plural. Sin refers to the corruption of the old man still present in us, and the stain created by the actual sins flowing from that old nature in us. To confess our need of cleansing from present sin is essential to "walking in the light"; so far is the presence of some sin incompatible with our in the main "walking in light." But the believer hates, confesses, and longs to be delivered from all sin, which is darkness. "They who defend their sins, will see in the great day whether their sins can defend them."

deceive ourselves--We cannot deceive God; we only make ourselves to err from the right path.

the truth--(1Jo 2:4). True faith. "The truth respecting God's holiness and our sinfulness, which is the very first spark of light in us, has no place in us" [Alford].

9. confess--with the lips, speaking from a contrite heart; involving also confession to our fellow men of offenses committed against them.

he--God.

faithful--to His own promises; "true" to His word.

just--Not merely the mercy, but the justice or righteousness of God is set forth in the redemption of the penitent believer in Christ. God's promises of mercy, to which He is faithful, are in accordance with His justice.

to--Greek, "in order that." His forgiving us our sins and cleansing us, &c., is in furtherance of the ends of His eternal faithfulness and justice.

forgive--remitting the guilt.

cleanse--purify from all filthiness, so that henceforth we more and more become free from the presence of sin through the Spirit of sanctification (compare He 9:14; and above, see on 1Jo 1:7).

unrighteousness--offensive to Him who "is just" or righteous; called "sin," 1Jo 1:7, because "sin is the transgression of the law," and the law is the expression of God's righteousness, so that sin is unrighteousness.

10. Parallel to 1Jo 1:8.

we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in 1Jo 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have ... sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion.

we make him a liar--a gradation; 1Jo 1:6, "we lie"; 1Jo 1:8, "we deceive ourselves"; worst of all, "we make Him a liar," by denying His word that all men are sinners (compare 1Jo 5:10).

his word is not in us--"His word," which is "the truth" (1Jo 1:8), accuses us truly; by denying it we drive it from our hearts (compare Joh 5:38). Our rejection of "His word" in respect to our being sinners, implies as the consequence our rejection of His word and will revealed in the law and Gospel as a whole; for these throughout rest on the fact that we have sinned, and have sin.

That which was from the beginning - That glorious personage, Jesus Christ the Lord, Who was from eternity; him, being manifested in the flesh, we have heard proclaim the doctrine of eternal life; with our own eyes have we seen him, not transiently, for we have looked upon him frequently; and our hands have handled - frequently touched, his person; and we have had every proof of the identity and reality of this glorious being that our senses of hearing, ὁ ακηκοαμεν, seeing, ὁ ἑωρακαμεν τοις οφθαλμοις ἡμων, and feeling, και αἱ χειρες ἡμων εψηλαφησαν could possibly require.

For the Life was manifested - The Lord Jesus, who is the creator of all things, and the fountain of life to all sentient and intellectual beings, and from whom eternal life and happiness come, was manifested in the flesh, and we have seen him, and in consequence bear witness to him as the fountain and author of eternal life; for he who was from eternity with the Father was manifested unto us his apostles, and to the whole of the Jewish nation, and preached that doctrine of eternal life which I have before delivered to the world in my gospel, and which I now farther confirm by this epistle.

That which we have seen and heard - We deliver nothing by hearsay, nothing by tradition, nothing from conjecture; we have had the fullest certainty of all that we write and preach.

That ye also may have fellowship with us - That ye may be preserved from all false doctrine, and have a real participation with us apostles of the grace, peace, love, and life of God, which communion we have with God the Father, who hath loved us, and given his Son Jesus Christ to redeem us; and with his Son Jesus Christ, who laid down his life for the life of the world and through whom, being God manifested in the flesh, we have union with God, are made partakers of the Divine nature and dwell in God, and God in us.

That your joy may be full - Ye have already tasted that the Lord is good; but I am now going to show you the height of your Christian calling, that your happiness may be complete, being thoroughly cleansed from all sin, and filled with the fullness of God.

This then is the message - This is the grand principle on which all depends, which we have heard of απ' αυτου, From him; for neither Moses nor the prophets ever gave that full instruction concerning God and communion with him which Jesus Christ has given, for the only-begotten Son, who was in the bosom of the Father, has alone declared the fullness of the truth, and the extent of the blessings, which believers on him are to receive. See Joh 1:18.

God is light - The source of wisdom, knowledge, holiness, and happiness; and in him is no darkness at all - no ignorance, no imperfection, no sinfulness, no misery. And from him wisdom, knowledge, holiness, and happiness are received by every believing soul. This is the grand message of the Gospel, the great principle on which the happiness of man depends. Light implies every essential excellence, especially wisdom, holiness, and happiness. Darkness implies all imperfection, and principally ignorance, sinfulness, and misery. Light is the purest, the most subtile, the most useful, and the most diffusive of all God's creatures; it is, therefore, a very proper emblem of the purity, perfection, and goodness of the Divine nature. God is to human soul, what the light is to the world; without the latter all would be dismal and uncomfortable, and terror and death would universally prevail: and without an indwelling God what is religion? Without his all-penetrating and diffusive light, what is the soul of man? Religion would be an empty science, a dead letter, a system unauthoritated and uninfluencing, and the soul a trackless wilderness, a howling waste, full of evil, of terror and dismay, and ever racked with realizing anticipations of future, successive, permanent, substantial, and endless misery. No wonder the apostle lays this down as a first and grand principle, stating it to be the essential message which he had received from Christ to deliver to the world.

If we say that we have fellowship - Having fellowship, κοινωνια, communion, with God, necessarily implies a partaking of the Divine nature. Now if a man profess to have such communion, and walk in darkness - live an irreligious and sinful life, he lies, in the profession which he makes, and does not the truth - does not walk according to the directions of the Gospel, on the grace of which he holds his relation to God, and his communion with him.

The Gnostics, against whose errors it is supposed this epistle was written, were great pretenders to knowledge, to the highest degrees of the Divine illumination, and the nearest communion with the fountain of holiness, while their manners were excessively corrupt.

But if we walk in the light - If, having received the principle of holiness from him, we live a holy and righteous life, deriving continual light, power, and life from him, then we have fellowship one with another; that is, we have communion with God, and God condescends to hold communion with us. This appears to be the intention of the apostle; and so he was understood by some versions and MSS., which, instead of μετ' αλληλων, with each other, have μετ' αυτον, with him. Those who are deeply experienced in Divine things converse with God, and God with them. What John says is no figure; God and a holy heart are in continual correspondence.

The blood of Jesus Christ - The meritorious efficacy of his passion and death has purged our consciences from dead works, and cleanseth us, καθαριζει ἡμας, continues to cleanse us, i.e., to keep clean what it has made clean, (for it requires the same merit and energy to preserve holiness in the soul of man, as to produce it), or, as several MSS. and some versions read, καθαριει and καθαρισει, will cleanse; speaking of those who are already justified, and are expecting full redemption in his blood.

And being cleansed from all sin is what every believer should look for, what he has a right to expect, and what he must have in this life, in order to be prepared to meet his God. Christ is not a partial Savior, he saves to the uttermost, and he cleanses from All sin.

If we say that we have no sin - This is tantamount to 1Jn 1:10 : If we say that we have not sinned. All have sinned, and come short of the glory of God; and therefore every man needs a Savior, such as Christ is. It is very likely that the heretics, against whose evil doctrines the apostle writes, denied that they had any sin, or needed any Savior. In deed, the Gnostics even denied that Christ suffered: the Aeon, or Divine Being that dwelt in the man Christ Jesus, according to them, left him when he was taken by the Jews; and he, being but a common man, his sufferings and death had neither merit nor efficacy.

We deceive ourselves - By supposing that we have no guilt, no sinfulness, and consequently have no need of the blood of Christ as an atoning sacrifice: this is the most dreadful of all deceptions, as it leaves the soul under all the guilt and pollution of sin, exposed to hell, and utterly unfit for heaven.

The truth is not in us - We have no knowledge of the Gospel of Jesus, the whole of which is founded on this most awful truth - all have sinned, all are guilty, all are unholy; and none can redeem himself. Hence it is as necessary that Jesus Christ should become incarnated, and suffer and die to bring men to God.

If we confess our sins - If, from a deep sense of our guilt, impurity, and helplessness, we humble ourselves before God, acknowledging our iniquity, his holiness, and our own utter helplessness, and implore mercy for his sake who has died for us; he is faithful, because to such he has promised mercy, Psa 32:5; Pro 28:13; and just, for Christ has died for us, and thus made an atonement to the Divine justice; so that God can now be just, and yet the justifier of him who believeth in Jesus.

And to cleanse us from all unrighteousness - Not only to forgive the sin, but to purify the heart.

Observe here,

1. Sin exists in the soul after two modes or forms: (1.) In guilt, which requires forgiveness or pardon. (2.) In pollution, which requires cleansing.

2. Guilt, to be forgiven, must be confessed; and pollution, to be cleansed, must be also confessed. In order to find mercy, a man must know and feel himself to be a sinner, that he may fervently apply to God for pardon; in order to get a clean heart, a man must know and feel its depravity, acknowledge and deplore it before God, in order to be fully sanctified.

3. Few are pardoned, because they do not feel and confess their sins; and few are sanctified or cleansed from all sin, because they do not feel and confess their own sore, and the plague of their hearts.

4. As the blood of Jesus Christ, the merit of his passion and death, applied by faith, purges the conscience from all dead works, so the same cleanses the heart from all unrighteousness.

5. As all unrighteousness is sin, so he that is cleansed from all unrighteousness is cleansed from all sin. To attempt to evade this, and plead for the continuance of sin in the heart through life, is ungrateful, wicked, and even blasphemous; for as he who says he has not sinned, 1Jn 1:10, makes God a liar, who has declared the contrary through every part of his revelation; so he that says the blood of Christ either cannot or will not cleanse us from all sin in this life, gives also the lie to his Maker, who has declared the contrary, and thus shows that the word - the doctrine of God is not in him.

Reader, it is the birthright of every child of God to be cleansed from all sin, to keep himself unspotted from the world, and so to live as never more to offend his Maker. All things are possible to him that believeth; because all things are possible to the infinitely meritorious blood and energetic Spirit of the Lord Jesus. See the notes on the parallel passages in the margin; and particularly in St. John's gospel, John 1 note.

That which was - Here means, He which was the Word himself; afterwards it means, that which they had heard from him. Which was - Namely, with the Father, ver.2, before he was manifested. From the beginning - This phrase is sometimes used in a limited sense; but here it properly means from eternity, being equivalent with, "in the beginning," John 1:1. That which we - The apostles. Have not only heard, but seen with our eyes, which we have beheld - Attentively considered on various occasions. Of the Word of life - He is termed the Word, John 1:1; the Life, John 1:4; as he is the living Word of God, who, with the Father and the Spirit, is the fountain of life to all creatures, particularly of spiritual and eternal life.

For the life - The living Word. Was manifested - In the flesh, to our very senses. And we testify and declare - We testify by declaring, by preaching, and writing, 1Jo 1:3,4. Preaching lays the foundation, 1Jo 1:5 - 10: writing builds there on. To you - Who have not seen. The eternal life - Which always was, and afterward appeared to us. This is mentioned in the beginning of the epistle. In the end of it is mentioned the same eternal life, which we shall always enjoy.

That which we have seen and heard - Of him and from him. Declare we to you - For this end. That ye also may have fellowship with us - May enjoy the same fellowship which we enjoy. And truly our fellowship - Whereby he is in us and we in him. Is with the Father and with the son - Of the Holy Ghost he speaks afterwards.

That your joy may be full - So our Lord also, John 15:11; 16:22. There is a joy of hope, a joy of faith, and a joy of love. Here the joy of faith is directly intended. It is a concise expression. Your joy - That is, your faith and the joy arising from it: but it likewise implies the joy of hope and love.

And this is the sum of the message which we have heard of him - The Son of God. That God is light - The light of wisdom, love, holiness, glory. What light is to the natural eye, that God is to the spiritual eye. And in him is no darkness at all - No contrary principle. He is pure, unmixed light.

If we say - Either with our tongue, or in our heart, if we endeavour to persuade either ourselves or others. We have fellowship with him, while we walk, either inwardly or outwardly, in darkness - In sin of any kind. We do not the truth - Our actions prove, that the truth is not in us.

But if we walk in the light - In all holiness. As God is (a deeper word than walk, and more worthy of God) in the light, then we may truly say, we have fellowship one with another - We who have seen, and you who have not seen, do alike enjoy that fellowship with God. The imitation of God being the only sure proof of our having fellowship with him. And the blood of Jesus Christ his Son - With the grace purchased thereby. Cleanseth us from all sin - Both original and actual, taking away all the guilt and all the power.

If we say - Any child of man, before his blood has cleansed us. We have no sin - To be cleansed from, instead of confessing our sins, 1Jo 1:9, the truth is not in us - Neither in our mouth nor in our heart.

But if with a penitent and believing heart, we confess our sins, he is faithful - Because he had promised this blessing, by the unanimous voice of all his prophets. Just - Surely then he will punish: no; for this very reason he will pardon. This may seem strange; but upon the evangelical principle of atonement and redemption, it is undoubtedly true; because, when the debt is paid, or the purchase made, it is the part of equity to cancel the bond, and consign over the purchased possession. Both to forgive us our sins - To take away all the guilt of them. And to cleanse us from all unrighteousness - To purify our souls from every kind and every degree of it.

Yet still we are to retain, even to our lives' end, a deep sense of our past sins. Still if we say, we have not sinned, we make him a liar - Who saith, all have sinned. And his word is not in us - We do not receive it; we give it no place in our hearts.

1 THat which was from the beginning , which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life .

So the Living Word, in the first sense, was, viz. when all things else began; which is not said it self then to have begun, as Ioh. 1.1. In the Beginning was the Word, and the Word was with God; and, at the next Step, the Word was God. And with what is said by this Word himself (then taking another, but an equivalent Name, the Wisdom of God) Prov. 8.22, 23, to 30. The Lord possessed me in the beginning of his way before his works of old. I was s[illegible: 1 letter]t up from everlasting, from the Beginning, or ever the Earth was, when, &c.—Then was I by him, as one brought up with him, &c. where [from the Beginning] and [from Everlasting] we see is all one. See of this Epistle chap. 2.13, 14.

These are all expressions indifferently applicable both, 1. To the Person of the Son of God, primarily meant by the Word of Life; for that same glorious pers[illegible: 1 letter]n who was from the Beginning with the Father, viz. being now incarnate, became the object of these their very senses, to this, and the other Apostles, who had so frequent opportunity to hear, and see, and behold him, and even to handle him with their Hands, Luke 24.39. Iohn 20.25. And 2. To the Gospel-Revelation, a secondary (not unintended) notion of the Word of Life; and whereof these latter expressions seem more specially meant; they denote the perfect certainty the Apostles had (the rest of whom his manner of speaking seems purposely to comprehend with himself) of that Truth, which (as he after speaks) they testi[illegible: 2 letters]ed. It being their office and business as Apostles so to do; see Iohn 15.2[illegible: 1 letter]. Act. 1.21, 22. chap. 4.20. And it was necessary they should be able to do it with such assurance as these expressions im[illegible: 1 letter]ort. Therefore having said what we have heard, which imports a more overly notice, 'tis added, which we have seen, a much more certain way of knowing, as 2 Pet. 1.16, 17. and with o[illegible: 1 letter]r eyes, a more lively expression of that certainty, as Iob expresses his expected sight of his Redeemer, chap. 19.27. And to signify it wa[illegible: 1 letter] not a casual, transient g[illegible: 3 letters]ce; 'tis further said, which we have looked upon, i.e. [non-Latin text not transcribed], i. e. studiously, and of set-p[illegible: 2 letters]pose bent our selves to contemplate. Unto all which it is moreover added, whic[illegible: 1 letter] our hands have handled, [non-Latin text not transcribed], which though literally not otherwise applicable than to the person of our Lord incarnate, yet is a most emphatical Metaphor, elegantly representing their most certain knowledg and lively sense of his excellent Doctrine; as the expression is usual of a palpable Truth, to signify a most evident one. So is that imply'd to be a Truth that may be felt, that this World hath a mighty and bountiful sustainer and Lord, Act. 17.27. [non-Latin text not transcribed].

The Order of Discourse requires we begin with the last thing in this Verse, the Word of Life. This phrase [the Word] is, by this Apostle (not here to enquire in what notion, some, both Iews and Pagans before took it) familiarly used, to signify the Eternal Son of God: And whereas this is his usual stile in speaking of this Sacred Person, as in the entrance of his Gospel (so very like that of this Epistle) so often over in his Revelation, chap. 19.13. and that afterwards in this Epistle it self, chap. 5.7. he so readily falls into the mention of him by this Name (as not doubting to be understood) it is scarce to be supposed, that being so constant to himself herein, he should use the same form of Speech, without any such intendment in this place, where the circumstances do both allow and invite us so to understand him. Nor doth the addition to it here [the word of Life] render it th[illegible: 1 letter] less fit to be apply'd to this purpose, but rather the more; as serving to denote the peculiar excellency of this word, that he is the living and vivifying Word; whereupon he also stiles him in the following Verse, simply, the Life; and, that Eternal Life (which is fit to be noted here, viz. that these three expressions, the Word of Life, the Life, and that Eternal Life; do by the contexture of the Discourse, plainly mean the same thing, and seem in their principal intendment, to do set down as so many Titles of the Son of God) designing to represent him as the original and radical Life, the root of the Holy Divine Life, to all who partake thereof agreeably to his own words concerning him in the Gospel, Ioh. 1.4. In him (viz. the Word) was Life, and the Life was the Light of Men, (i. e. the Word was a vital enlivening Light,) and chap. 5.20. of this Epistle, He (viz. the Son of God) is Eternal Life: And to our Lord's words of himself, I am the Life, Joh. 11.25. chap. 14.6. and that the Father had given him to have Life in himself, chap. 5.26. (and consequently, to be capable of being to others, an Original or Fountain of Life.) Yet whereas by [the Word] and [the Word of Life] is often signified the Gospel (chap. 2.5. Phil. 2.16. and elsewhere) it seems not incongruous or disagreeable to this Con-text, to understand the Apostle, as designing to comprehend both the meanings together, in one expression apt enough to include them both. [See Dr. Hammond in loco.] Nor are they of so remote an import, considered in their relation to us, as not fitly to admit of being both intended at once. The Son of God being his internal Word, the Word of his Mind, his Wisdom (another appellation of him frequent in Scripture, Prov. 8. and elsewhere) comprehending all Idea's of things to be created or done; to us, the immediate Original of Light and Life, and by whose vivifying Beams we are, especially to be transform'd into the Divine likeness; the Gospel being his external Word, the Word of his Mouth, the radiation of those Beams themselves. As we do our selves first conceive, and form in our Minds, what we afterwards utter and express: Only whereas our thought, or, the Word of our Mind, is fluid, and soon vanishes; God's (in whom is no Change) is permanent, con-substantial and co-eternal with himself, The Word was with God, and the Word was God, Joh. 1.1. Neither are these two senses of [the Word of Life] less fitly (or with more impropriety) comprehended together under that one expression, than in common Discourse, speaking of the Sun, in reference to our selves; we often comprehend together in our meaning, both the body of the Sun it self, and its Beams, as when we say it enlightens us, revives us, shines in at this Window, or upon that Dial, we do not intend (as reasonably we cannot) to exclude either, but mean the Sun doth it by its Beams. And now the notion being settled of [the Word of Life] (which was necessary first to be done, and which required a larger Discourse) we may the more easily perceive, how what is here said of it, may in the one sense or the other, be apply'd thereto.

Marginal references: 2 Pet. 1.16.

2 (For the life was manifested , and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us.)

He interrupts the stream of his Discourse by this seasonable Parenthesis, while he therein gives an account how [the Word of Life [the Life] that Eternal Life] (already noted to be here all one, and chiefly to mean the Son of God) which being with the Father, must be to us invisible, came to be so sensibly known to mortal Men on Earth; which he doth by telling us he was manifested, and that was sufficiently done, both who he was, and what he designed, in his partaking with us of Flesh and Blood, and being sound in fashion as a Man, whereby he subjected himself to the notice of our senses; and was hereupon said to have been manifested in the Flesh, chap. 3.5. 1 Tim. 3.16. The glory of his Divinity also shining forth most compicuously in his God-like Coversation, and wonderful works through this Vail, and confirming the Truth of his Heavenly Doctrine, which more distinctly declared both that it was the Son of God, who was come down into this wretched World of ours, and what the kind design was of his descent hither. So that what here the Apostle says more briefly, that he was manifested, well admits the larger account which he gives of it in his Gospel, chap. 1.14. And the Word was made Flesh, and dwelt among us (and we beheld his Glory, the glory as of the only begotten of the Father) full of Grace and Truth. Whereupon (as he adds) he bears witness, and shews forth what he had seen so manifested, as it belonged to his Apostolical Office to do.

Marginal references: Joh. 1.1, 2.

3 That which we have seen and heard, declare we unto you, that ye also may have fellowship with us , and truly our fellowship is with the Father, and with his son Jesus Christ .

He now proceeds with what he intended, not only professing to testify most certainly known things (which he further with great earnestness inculcates) but declaring also the end of this Testimony; viz. Not meerly, that they to whom he writes might know them too (as if the being a Christian, did only stand in having some peculiar notions from other Men, and that they were only to know for knowings sake) but that they might have fellowship, i. e. partake and communicate with them (viz. the Apostles, and the whole community of living Christians) in all the Vital Influences, Holy Practice, the Dignities, Pleasures, and Consolations belonging to the Christian State; whereupon he adds, and truly, &c.

q. d. Nor are the advantages of that State, in their kind and nature, Terrene, Sensual, Secular, but Divine and Heavenly, such as are imparted to us by the Father and his Son Iesus Christ; or, wherein we are truly said to participate, and have a Communion with them. That Blessed Spirit, who is the immediate Author to us of all gracious communication (whence this is also styled the Communion of the Holy Ghost, 2 Cor. 13, 14.) being in reality, the Spirit of the Father and the Son.

4 And these things write we unto you , that your joy may be full .

Not insipid, spiritless, empty, as carnal Ioy is, apt through the deficiency of its cause to admit of intermingled qualms; but lively and vigorous, 2 Ioh. 12. well-grounded, Ioh. 16.24. Such as is of the right kind, and will grow up into the perfect plenitude and fulness of Joy, Psal. 16.11.

Marginal references: 2 Joh. 12.

5 This then is the message which we have heard of him, and declare unto you, that God is light i, and in him is no darkness at all.

It being the professed scope and design of his writing, to draw Men to a final participation and communion with God in his own Blessedness, he reckons nothing more necessary to it, than to settle in their Minds a right Notion of God. Which, that it might be the more regarded, he introduces with a solemn Preface▪ [illegible: 1 span] then is the Message, &c. (though the Word also signifies Promise, it here more fitly bears this tendering) to notify, 1. That this which follows was not and imagination of his own concerning God, but his true representation of himself. 2. That it was given him in Charge to be delivered and communicated to others; a Message a Man neither hath of himself, nor is to reserve to himself, we have heard it of him, and declare it to you, as (consonantly hereto) he speaks. 'Tis the Divine Pleasure it should be publisht to the World, and that all Men should know that as from him, i. e. that he is not a Being of [illegible: 1 letter]eer Power, a[illegible: 1 letter] some, or of meer Mercy, as others a[illegible: 1 letter]e ap[illegible: 1 letter] to fancy of him, either whereof were a very m[illegible: 1 letter]imed, and most disagreeable notion of the Deity; Power without Go[illegible: 2 letters]ness were apt to run into Fury; Goodness without Wisdom and Rightenousness would as naturally turn to a Supine indifferency, and neglect of distinguishing judicially between Good and Bad; things neither sutable to the Governor of the World, nor possible to the absolutely perfect Being. In God, all true Perfections and Excellencies must be understood eminently to concur; and of them more could not have been comprehended under one Word (especially that belong to him, considered relatively to his Creatures, of which Perfections it concerns us to have more distinct, formed, positive conceptions in all our applications to him) than are here someway represented or resembled by Light, viz. That he is a Being of most lively penetrative Vigour, absolute Simplicity, Immutability, Knowledg, Wisdom, Sincerity, Righteousness, Serenity, Benignity, Joy and Felicity, and especially of most bright and glorious Holiness and Purity; and in whom is no darkness at all; nothing contrary or repugnant hereto.

Marginal references: Chap. 3.11.; Joh. 1.9. and 8.12. and 9.[illegible: 1 letter]. and 12.35, 36.

6 If we say that we have fellowship with him, and walk in darkness , we lie, and do not the truth:

Light and Darkness and frequently put for Holiness and Wickedness, Luke 16.8. Rom. 13.12. Eph. 5.8. 1 Thess. 5.5. The Summ then is, That if any pretend to friendship with God, or to have received holy and gracious influences from him, and do yet lead wicked Lives, they are Liars, even guilty of a practical Lie, doing what makes their Profession false and insincere.

Marginal references: Chap. 2.4.

7 But if we walk in the light , as he is in the light, we have fellowship one with another ; and the blo[illegible: 1 letter]d of Jesus Christ his Son cleanseth us from all Sin .

Which is a continued and progressive motion, i. e. do persevere and improve in Holiness.

Being transformed into the Holy Image and Likeness of God, and shewing themselves the Children of Light, as he is Light, and the Father of Lights.

Have fellowship with him, [non-Latin text not transcribed] (as one Copy reads.) However we must comprehend God, and this the Contexture of Discourse shews▪

[non-Latin text not transcribed], lest our Purity and Holiness should be thought to have deserved such a Priviledg; 'tis cautiously added, and the Blood, &c. is that which alone expiateth, or makes atonement for our Sins. (The proper notion of cleansing here) Our former sinfulness and present imperfect Holiness, render it impossible God should admit us to Communion with him for our own sakes, or without such an intervening Sacrifice; [non-Latin text not transcribed] usually signifying expiations. And if we further extend the notion of cleansing, so as to comprehend internal subjective purification (which also the word may admit) the further meaning is, that even that purifying influence, whereby we are qualify'd for present holy walking with God, and for final Blessedness in him, we owe to the merit and procurement of the Redeemers Blood.

Marginal references: Heb. 9.14. 1 Pet. 1.19. Rev. 1.5.

8 If we say that we have no sin , we deceive our selves, and the truth is not in us .

In pursuance of which scope, he fitly adds, (if we should say] i. e. either profess it as a Principle, or think in our Minds, or not bear in our Hearts a penitential remorseful sence correspondent to the contrary apprehension; such as is imply'd in confessing, v. 9. (for saying usually signifies the habitual bent and disposition of the Heart and practice, Ioh 21.14. Ier. 22.21.)

Viz. That we are so innocent Creatures as not to need such an expiatory Sacrifice as that above mentioned, and such purifying influence thereupon, but that we may be admitted to Communion with God upon our own account, and for our worthiness sake, without being beholden to the Blood of Christ; we deceive our selves, delude our own Souls.

i. e. The System and frame of Gospel-Doctrine (as 2 Ioh. 1.2, 4.)

Cannot be duly entertain'd, lies not evenly and agreeably with its self in our Minde▪ or hath no place with effect in us, as Iohn 8.37.

Marginal references: 1 King. 8.46. 2 Chron. 6.36. Prov. 20.9. Eccl. 7.20. James 3.2.

9 If we confess our sins , he is faithful just to forgive us our sins, and to cleanse us from all unrighteousness .

But on the contrary, if we apply our selves to him sutably to the Condition of Sinners, confessing our selves such, with that self-abasing sense of Sin, which may dispose us to accept, and apply his offered Remedy, (upon which it is imply'd we will do it.)

He is faithful, so true to his Promise, and just, Fidelity being a part of Justice; or there is with him that Equity and Righteousness, (which sometimes signifie Goodness, or Clemency, 1 Sam. 12.7. Psal. 112.9. and which, more strictly taken, permit him not to exact from us the Satisfaction which he hath accepted in the Atonement made by his Son, in his own way apply'd, and upon his own Terms to be reckon'd unto us) that he will not fail to forgive us our Sins.

Which may either be added as a further Expression of the same thing; or may, moreover, signifie his vouchsafing that purifying Influence of the Spirit of Christ (obtained also by his Blood) which shall both purge away, and prevent the Defilements that would render us uncapable of his own holy Communion.

Marginal references: Psal. 32.5. Prov. 28.13.

10 If we say we have not sinned , we make him a liar , and his word is not in us .

See v. 8, 9.

Which they make him that believe not his Word, chap. 5.10. expressly charging all Men with Sin, Rom. 3.19, 23.

And consequently his Word, or Truth, as v. 8. which we contradict, is not in us. The Sum is, That we are not to be received into God's holy Society and Communion under the Notion of always innocent, and unoffending Persons, but as pardoned and purified Sinners.

First John

Though the continued tradition of the church attests that this epistle came from John the apostle, yet we may observe some other evidence that will confirm (or with some perhaps even outweigh) the certainty of that tradition. It should seem that the penman was one of the apostolical college by the sensible palpable assurance he had of the truth of the Mediator's person in his human nature: That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life, v. 1. Here he takes notice of the evidence the Lord gave to Thomas of his resurrection, by calling him to feel the prints of the nails and of the spear, which is recorded by John. And he must have been one of the disciples present when the Lord came on the same day in which he arose from the dead, and showed them his hands and his side, John xx. 20. But, that we may be assured which apostle this was, there is scarcely a critic or competent judge of diction, or style of argument and spirit, but will adjudge this epistle to the writer of that gospel that bears the name of the apostle John. They wonderfully agree in the titles and characters of the Redeemer: The Word, the Life, the Light; his name was the Word of God. Compare ch. i. 1 and v. 7 with John i. 1 and Rev. xix. 13. They agree in the commendation of God's love to us (ch. iii. 1 and ch. iv. 9; John iii. 16), and in speaking of our regeneration, or being born of God, ch. iii. 9; iv. 7; and v. 1; John iii. 5, 6. Lastly (to add no more instances, which may be easily seen in comparing this epistle with that gospel), they agree in the allusion to, or application of, that passage in that gospel which relates (and which alone relates) the issuing of water and blood out of the Redeemer's opened side: This is he that came by water and blood, ch. v. 6. Thus the epistle plainly appears to flow from the same pen as that gospel did. Now I know not that the text, or the intrinsic history of any of the gospels, gives us such assurance of its writer or penman as that ascribed to John plainly does. There (viz. ch. xxi. 24) the sacred historian thus notifies himself: This is the disciple that testifieth of these things and wrote these things; and we know that his testimony is true. Now who is this disciple, but he concerning whom Peter asked, What shall this man do? And concerning whom the Lord answered, If I will that he tarry till I come, what is that to thee? (v. 22). And who (v. 20) is described by these three characters:—1. That he is the disciple whom Jesus loved, the Lord's peculiar friend. 2. That he also leaned on his breast at supper. 3. That he said unto him, Lord, who is he that betrayeth thee? As sure then as it is that that disciple was John, so sure may the church be that that gospel and this epistle came from the beloved John.

The epistle is styled general, as being not inscribed to any particular church; it is, as a circular letter (or visitation charge), sent to divers churches (some say of Parthia), in order to confirm them in their stedfast adherence to the Lord Christ, and the sacred doctrines concerning his person and office, against seducers; and to instigate them to adorn that doctrine by love to God and man, and particularly to each other, as being descended from God, united by the same head, and travelling towards the same eternal life.

Evidence given concerning Christ's person and excellency, ver. 1, 2. The knowledge thereof gives us communion with God and Christ (ver. 3), and joy, ver. 4. A description of God, ver. 5. How we are thereupon to walk, ver. 6. The benefit of such walking, ver. 7. The way to forgiveness, ver. 9. The evil of denying our sin, ver. 8-10.

The Apostolic Testimony. (a. d. 80.)

1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 2 (For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;) 3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. 4 And these things write we unto you, that your joy may be full.

The apostle omits his name and character (as also the author to the Hebrews does) either out of humility, or as being willing that the Christian reader should be swayed by the light and weight of the things written rather than by the name that might recommend them. And so he begins,

I. With an account or character of the Mediator's person. He is the great subject of the gospel, the foundation and object of our faith and hope, the bond and cement that unite us unto God. He should be well known; and he is represented here, 1. As the Word of life, v. 1. In the gospel these two are disjoined, and he is called first the Word, John i. 1, and afterwards Life, intimating, withal, that he is intellectual life. In him was life, and that life was (efficiently and objectively) the light of men, John i. 4. Here both are conjoined: The Word of life, the vital Word. In that he is the Word, it is intimated that he is the Word of some person or other; and that is God, even the Father. He is the Word of God, and so he is intimated to issue from the Father, as truly (though not in the same manner) as a word (or speech, which is a train of words) from a speaker. But he is not a mere vocal word, a bare logos prophorikos, but a vital one: the Word of life, the living word; and thereupon, 1. As eternal life. His duration shows his excellency. He was from eternity; and so is, in scripture-account, necessary, essential, uncreated life. That the apostle speaks of his eternity, à parte ante (as they say) and as from everlasting, seems evident in that he speaks of him as he was in and from the beginning; when he was then with the Father, before his manifestation to us, yea, before the making of all things that were make; as John i. 2, 3. So that he is the eternal, vital, intellectual Word of the eternal living Father. 3. As life manifested (v. 2), manifested in the flesh, manifested to us. The eternal life would assume mortality, would put on flesh and blood (in the entire human nature), and so dwell among us and converse with us, John i. 14. Here were condescension and kindness indeed, that eternal life (a person of eternal essential life) should come to visit mortals, and to procure eternal life for them, and then confer it on them!

II. With the evidences and convictive assurances that the apostle and his brethren had of the Mediator's presence and converse in this world. There were sufficient demonstrations of the reality of his abode here, and of the excellency and dignity of his person in the way of his manifestation. The life, the word of life, the eternal life, as such, could not be seen and felt; but the life manifested might be, and was so. The life was clothed with flesh, put on the state and habit of abased human nature, and as such gave sensible proof of its existence and transactions here. The divine life, or Word incarnate, presented and evinced itself to the very senses of the apostles. As, 1. To their ears: That which we have heard, v. 1, 3. The life assumed a mouth and tongue, that he might utter words of life. The apostles not only heard of him, but they heard him himself. Above three years might they attend his ministry, be auditors of his public sermons and private expositions (for he expounded them in his house), and be charmed with the words of him who spoke as never man spoke before or since. The divine word would employ the ear, and the ear should be devoted to the word of life. And it was meet that those who were to be his representatives and imitators to the world should be personally acquainted with his ministrations. 2. To their eyes: That which we have seen with our eyes, v. 1-3. The Word would become visible, would not only be heard, but seen, seen publicly, privately, at a distance and at nearest approach, which may be intimated in the expression, with our eyes—with all the use and exercise that we could make of our eyes. We saw him in his life and ministry, saw him in his transfiguration on the mount, hanging, bleeding, dying, and dead, upon the cross, and we saw him after his return from the grave and resurrection from the dead. His apostles must be eye-witnesses as well as ear-witnesses of him. Wherefore, of these men that have accompanied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, must one be ordained to be a witness with us of his resurrection, Acts i. 21, 22. And we were eye-witnesses of his majesty, 2 Pet. i. 16. 3. To their internal sense, to the eyes of their mind; for so (possibly) may the next clause be interpreted: Which we have looked upon. This may be distinguished from the foregoing perception, seeing with the eyes; and may be the same with what the apostle says in his gospel (ch. i. 14), And we beheld—etheasametha, his glory, the glory as of the only-begotten of the Father. The word is not applied to the immediate object of the eye, but to that which was rationally collected from what they saw. "What we have well discerned, contemplated, and viewed, what we have well known of this Word of life, we report to you." The senses are to be the informers of the mind. 4. To their hands and sense of feeling: And our hands have handled (touched and felt) of the Word of life. This surely refers to the full conviction our Lord afforded his apostles of the truth, reality, solidity, and organization of his body, after his resurrection from the dead. When he showed them his hands and his side, it is probable that he gave them leave to touch him; at least, he knew of Thomas's unbelief, and his professed resolution too not to believe, till he had found and felt the places and signatures of the wounds by which he died. Accordingly at the next congress he called Thomas, in the presence of the rest, to satisfy the very curiosity of his unbelief. And probably others of them did so too. Our hands have handled of the Word of life. The invisible life and Word was no despiser of the testimony of sense. Sense, in its place and sphere, is a means that God has appointed, and the Lord Christ has employed, for our information. Our Lord took care to satisfy (as far as might be) all the senses of his apostles, that they might be the more authentic witnesses of him to the world. Those that apply all this to the hearing of the gospel lose the variety of sensations here mentioned, and the propriety of the expressions, as well as the reason of their inculcation and repetition here: That which we have seen and heard declare we unto you, v. 3. The apostles could not be deceived in such long and various exercise of their sense. Sense must minister to reason and judgment; and reason and judgment must minister to the reception of the Lord Jesus Christ and his gospel. The rejection of the Christian revelation is at last resolved into the rejection of sense itself. He upbraided them with their unbelief and hardness of heart, because they believed not those who had seen him after he had risen, Mark xvi. 14.

III. With a solemn assertion and attestation of these grounds and evidences of the Christian truth and doctrine. The apostles publish these assurances for our satisfaction: We bear witness, and show unto you, v. 2. That which we have seen and heard declare we unto you, v. 3. It became the apostles to open to the disciples the evidence by which they were led, the reasons by which they were constrained to proclaim and propagate the Christian doctrine in the world. Wisdom and integrity obliged them to demonstrate that it was not either private fancy or a cunningly-devised fable that they presented to the world. Evident truth would open their mouths, and force a public profession. We cannot but speak the things which we have seen and heard, Acts iv. 20. It concerned the disciples to be well assured of the truth of the institution they had embraced. They should see the evidences of their holy religion. It fears not the light, nor the most judicious examination. It is able to afford rational conviction and solid persuasion of mind and conscience. I would that you knew what great conflict (or concern of mind) I have for you, and for those at Laodicea, and for as many as have not seen my face in the flesh, that their hearts might be knit together in love, and unto all riches of full assurance of understanding, to the acknowledgment of the mystery of God, even of the Father, and of Christ, Col. ii. 1, 2.

IV. With the reason of the apostle's exhibiting and asserting this summary of sacred faith, and this breviate of evidence attending it. This reason is twofold:—

1. That the believers of it may be advanced to the same happiness with them (with the apostles themselves): That which we have seen and heard declare we unto you, that you may have fellowship with us, v. 3. The apostle means not personal fellowship nor consociation in the same church-administrations, but such as is consistent with personal distance from each other. It is communion with heaven, and in blessings that come thence and tend thither. "This we declare and testify, that you may share with us in our privileges and happiness." Gospel spirits (or those that are made happy by gospel grace) would fain have others happy too. We see, also, there is a fellowship or communion that runs through the whole church of God. There may be some personal distinctions and peculiarities, but there is a communion (or common participation of privilege and dignity) belonging to all saints, from the highest apostle to the lowest believer. As there is the same precious faith, there are the same precious promises dignifying and crowning that faith and the same precious blessings and glories enriching and filling those promises. Now that believers may be ambitious of this communion, that they may be instigated to retain and hold fast the faith that is the means of such communion, that the apostles also may manifest their love to the disciples in assisting them to the same communion with themselves, they indicate what it is and where it is: And truly our fellowship (or communion) is with the Father and his Son Jesus Christ. We have communion with the Father, and with the Son of the Father (as 2 John 3, he is most emphatically styled) in our happy relation to them, in our receiving heavenly blessings from them, and in our spiritual converse with them. We have now such supernatural conversation with God and the Lord Christ as is an earnest and foretaste of our everlasting abode with them, and enjoyment of them, in the heavenly glory. See to what the gospel revelation tends—to advance us far above sin and earth and to carry us to blessed communion with the Father and the Son. See for what end the eternal life was made flesh—that he might advance us to eternal life in communion with the Father and himself. See how far those live beneath the dignity, use, and end of the Christian faith and institution, who have not spiritual blessed communion with the Father and his Son Jesus Christ.

2. That believers may be enlarged and advanced in holy joy: And these things write we unto you that your joy may be full, v. 4. The gospel dispensation is not properly a dispensation of fear, sorrow, and dread, but of peace and joy. Terror and astonishment may well attend mount Sinai, but exultation and joy mount Zion, where appears the eternal Word, the eternal life, manifested in our flesh. The mystery of the Christian religion is directly calculated for the joy of mortals. It should be joy to us that the eternal Son should come to seek and save us, that he has made a full atonement for our sins, that he has conquered sin and death and hell, that he lives as our Intercessor and Advocate with the Father, and that he will come again to perfect and glorify his persevering believers. And therefore those live beneath the use and end of the Christian revelation who are not filled with spiritual joy. Believers should rejoice in their happy relation to God, as his sons and heirs, his beloved and adopted,—in their happy relation to the Son of the Father, as being members of his beloved body, and coheirs with himself,—in the pardon of their sins, the sanctification of their natures, the adoption of their persons, and the prospect of grace and glory that will be revealed at the return of their Lord and head from heaven. Were they confirmed in their holy faith, how would they rejoice! The disciples were filled with joy, and with the Holy Ghost, Acts xiii. 52.

The Apostolic Testimony. (a. d. 80.)

5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

The apostle, having declared the truth and dignity of the author of the gospel, brings a message or report from him, from which a just conclusion is to be drawn for the consideration and conviction of the professors of religion, or professed entertainers of this glorious gospel.

I. Here is the message or report that the apostle avers to come from the Lord Jesus: This then is the message which we have heard of him (v. 5), of his Son Jesus Christ. As he was the immediate sender of the apostles, so he is the principal person spoken of in the preceding context, and the next antecedent also to whom the pronoun him can relate. The apostles and apostolical ministers are the messengers of the Lord Jesus; it is their honour, the chief they pretend to, to bring his mind and messages to the world and to the churches. This is the wisdom and present dispensation of the Lord Jesus, to send his messages to us by persons like ourselves. He that put on human nature will honour earthen vessels. It was the ambition of the apostles to be found faithful, and faithfully to deliver the errands and messages they had received. What was communicated to them they were solicitous to impart: This then is the message which we have heard of him, and declare unto you. A message from the Word of life, from the eternal Word, we should gladly receive: and the present one is this (relating to the nature of God whom we are to serve, and with whom we should covet all indulged communion)—That God is light, and in him is no darkness at all, v. 5. This report asserts the excellency of the divine nature. He is all that beauty and perfection that can be represented to us by light. He is a self-active uncompounded spirituality, purity, wisdom, holiness, and glory. And then the absoluteness and fulness of that excellency and perfection. There is no defect or imperfection, no mixture of any thing alien or contrary to absolute excellency, no mutability nor capacity of any decay in him: In him is no darkness at all, v. 5. Or this report may more immediately relate to what is usually called the moral perfection of the divine nature, what we are to imitate, or what is more directly to influence us in our gospel work. And so it will comprehend the holiness of God, the absolute purity of his nature and will, his penetrative knowledge (particularly of hearts), his jealousy and injustice, which burn a a most bright and vehement flame. It is meet that to this dark world the great God should be represented as pure and perfect light. It is the Lord Jesus that best of all opens to us the name and nature of the unsearchable God: The only-begotten, who is in the bosom of the Father, the same hath declared him. It is the prerogative of the Christian revelation to bring us the most noble, the most august and agreeable account of the blessed God, such as is most suitable to the light of reason and what is demonstrable thereby, most suitable to the magnificence of his works round about us, and to the nature and office of him that is the supreme administrator, governor, and judge of the world. What more (relating to and comprehensive of all such perfection) could be included in one word than in this, God is light, and in him is no darkness at all? Then,

II. There is a just conclusion to be drawn from this message and report, and that for the consideration and conviction of professors of religion, or professed entertainers of this gospel. This conclusion issues into two branches:—1. For the conviction of such professors as have no true fellowship with God: If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth. It is known that to walk, in scripture account, is to order and frame the course and actions of the moral life, that is, of the life so far as it is capable of subjection to the divine law. To walk in darkness is to live and act according to such ignorance, error, and erroneous practice, as are contrary to the fundamental dictates of our holy religion. Now there may be those who may pretend to great attainments and enjoyments in religion; they may profess to have communion with God; and yet their lives may be irreligious, immoral, and impure. To such the apostle would not fear to give the lie: They lie, and do not the truth. They belie God; for he holds no heavenly fellowship or intercourse with unholy souls. What communion hath light with darkness? They belie themselves, or lie concerning themselves; for they have no such communications from God nor accesses to him. There is no truth in their profession nor in their practice, or their practice gives their profession and pretences the lie, and demonstrates the folly and falsehood of them. 2. For the conviction and consequent satisfaction of those that are near to God: But, if we walk in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. As the blessed God is the eternal boundless light, and the Mediator is, from him, the light of the world, so the Christian institution is the great luminary that appears in our sphere, and shines here below. A conformity to this in spirit and practice demonstrates fellowship or communion with God. Those that so walk show that they know God, that they have received of the Spirit of God, and that the divine impress or image is stamped upon their souls. Then we have fellowship one with another, they with us and we with them, and both with God, in his blessed or beatific communications to us. And this is one of those beatific communications to us—that his Son's blood or death is applied or imputed to us: The blood of Jesus Christ his Son cleanseth us from all sin. The eternal life, the eternal Son, hath put on flesh and blood, and so became Jesus Christ. Jesus Christ hath shed his blood for us, or died to wash us from our sins in his own blood. His blood applied to us discharges us from the guilt of all sin, both original and actual, inherent and committed: and so far we stand righteous in his sight; and not only so, but his blood procures for us those sacred influences by which sin is to be subdued more and more, till it is quite abolished, Gal. iii. 13, 14.

Confession and Forgiveness. (a. d. 80.)

8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us.

Here, I. The apostle, having supposed that even those of this heavenly communion have yet their sin, proceeds here to justify that supposition, and this he does by showing the dreadful consequences of denying it, and that in two particulars:— 1. If we say, We have no sin, we deceive ourselves, and the truth is not in us, v. 8. We must beware of deceiving ourselves in denying or excusing our sins. The more we see them the more we shall esteem and value the remedy. If we deny them, the truth is not in us, either the truth that is contrary to such denial (we lie in denying our sin), or the truth of religion, is not in us. The Christian religion is the religion of sinners, of such as have sinned, and in whom sin in some measure still dwells. The Christian life is a life of continued repentance, humiliation for and mortification of sin, of continual faith in, thankfulness for, and love to the Redeemer, and hopeful joyful expectation of a day of glorious redemption, in which the believer shall be fully and finally acquitted, and sin abolished for ever. 2. If we say, We have not sinned, we make him a liar, and his word is not in us, v. 10. The denial of our sin not only deceives ourselves, but reflects dishonour upon God. It challenges his veracity. He has abundantly testified of, and testified against, the sin of the world. And the Lord said in his heart (determined thus with himself), I will not again curse the ground (as he had then lately done) for man's sake; for (or, with the learned bishop Patrick, though) the imagination of man's heart is evil from his youth, Gen. viii. 21. But God has given his testimony to the continued sin and sinfulness of the world, by providing a sufficient effectual sacrifice for sin, that will be needed in all ages, and to the continued sinfulness of believers themselves by requiring them continually to confess their sins, and apply themselves by faith to the blood of that sacrifice. And therefore, if we say either that we have not sinned or do not yet sin, the word of God is not in us, neither in our minds, as to the acquaintance we should have with it, nor in our hearts, as to the practical influence it should have upon us.

II. The apostle then instructs the believer in the way to the continued pardon of his sin. Here we have, 1. His duty in order thereto: If we confess our sins, v. 9. Penitent confession and acknowledgment of sin are the believer's business, and the means of his deliverance from his guilt. And, 2. His encouragement thereto, and assurance of the happy issue. This is the veracity, righteousness, and clemency of God, to whom he makes such confession: He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, v. 9. God is faithful to his covenant and word, wherein he has promised forgiveness to penitent believing confessors. He is just to himself and his glory who has provided such a sacrifice, by which his righteousness is declared in the justification of sinners. He is just to his Son who has not only sent him for such service, but promised to him that those who come through him shall be forgiven on his account. By his knowledge (by the believing apprehension of him) shall my righteous servant justify many, Isa. liii. 11. He is clement and gracious also, and so will forgive, to the contrite confessor, all his sins, cleanse him from the guilt of all unrighteousness, and in due time deliver him from the power and practice of it.

CHAP. I. Verſe 1. That Which Was from the beginning]

CHriſt, the eternall God. See the Note on John 1.2.

Which we have heard, &c.] The man Chriſt Jeſus, the Arch-prophet. [non-Latin text not transcribed].

Which we have ſeen] And what ſo ſure as ſight? See Luk. 1.2. This was denied to many Kings and Prophets, Luk. 10.24. To have ſeen Chriſt in the fleſh was one of the three things that Auſtin wiſhed: which yet Saint Paul ſet no ſuch high price upon, in compariſon of a ſpirituall ſight of him, 2 Cor. 5.16. See the Note there. [non-Latin text not transcribed].

Which we have looked upon] Diligently, and with delight: How ſweet ſhall be the fight of him in heaven? With what unconceivable attention and admiration ſhall we contemplate his glorified body out-ſhining the brighteſt Cherub?

Verſe 2. For the life was manifeſted] Chriſt who is life eſſentiall ſwallowed up death in victory: and brought life and immor. tality to light by the Goſpel, 2 Tim. 1.10.

Verſe 3. Declare we unto you] That (Theophylus-like) ye may be at a certainty, fully perſwaded, Luk. 1.1. having a plerophory or full aſſurance of underſtanding, to the acknowledgement of the myſtery of Chriſt, Coloſ. 3.2. See the Note there.

And truly our fellowſhip] If any ſhould object: Is that ſuch a preferment to have fellowſhip with you? What are you, &c! He anſwereth, As mean as we are, we have fellowſhip with the Father and the Sonne: Union being the ground of communion, all that is theirs is ours.

Verſe 4. And theſe things Write We] Out of the Scriptures, thoſe wells of ſalvation, draw we waters with joy, Iſa. 12.4. ſuck theſe breſts of conſolation, and be ſatisfied, Iſa. 66.11. Nuſquam inveri requiem niſi in libro & clauſtro, Hom. in Geneſ ſaith one. Chryſoſtome brings in a man laden with inward trouble, coming into the Church: where, when he heard this paſſage read, Why are thou cast down my ſoul, &c? hope in God, &c. he preſently recovered comfort.

Verſe 5. That God is light] He is [non-Latin text not transcribed], Light eſſentiall, and they that walk with him muſt be as ſo many chryſtall glaſſes with a ligh[illegible: 1 letter] in the midſt; for can two walk together, and they not be agreed? Am. 3.8.

Verſe 6. If [illegible: 2 letters] ſay that, &c.] As they doe that profeſſe to know God, but in works do deny him, Tic. 1.16. See the Note there.

And walk in darkneſſe] There is a childe of light that walks in darkneſſe, Iſa. 50.10. but that's in another ſenſe. I he wicked alſo, that are here ſaid to walk in darkneſſe have their ſparkles of light, that they have kindled, Iſa. 50.11. but it is but as a light ſmitten out of a flint, which neither warms, nor guides them, but dazelleth their eyes, and goes out, ſo that they lie down in ſorrow.

Verſe 7. We have fellowſhip one, &c.] That is, God and we: inaſmuch as we are made partakers of the divine nature, and are pure as God is pure, 1 Joh 3.3. in quality, though not in an equality.

And the bloud of Jeſus] That whereas Gods pure eye can ſoon finde many a foul flaw in the beſt of us (our righteouſneſſe being mixt, as light and darkneſſe, dimneſſe at leaſt in a painted glaſſe, died with ſome obſcure and dim colour, it is tranſparent and giveth good, but not clear and pure light) loe here a ready remedy, a ſweet ſupport, The bloud of Jeſus Christ his son cleanſeth us from all ſin.

Verſe 8. If we ſay that we have] If any ſhould be ſo ſaucy or rather ſilly, as to ſay with Donatus, Non habeo Domine quod ignoſcas, I have no ſinne for Chriſt to cleanſe me from, he is a loud lier, and may very well have the whetſtone.

Verſe 9. If we confeſſe] Home agnoſcit, Dew ignoſcit. Aug. And Conſeſſio p[illegible: 1 letter]cca[illegible: 1 letter]i eſt vomitus ſordium animae. Judah (his name ſignifies confeſſion) got the kingdome from Reuben.

He is faithfull] And yet Bellarmin[illegible: 1 letter] ſaith,De [illegible: 1 letter]uſtific. l. 1. cap 21. That he cannot finde in all the book of God, and promiſe made to confeſſion of ſin to God.

From all unrighteouſneſſe] All without exception: why then ſhould we put in conditions, and as it were enterline Gods Covenant?

Verſe 10. We make him a liar] For the Scripture hath concluded all under ſin, Rom. 11.32. See the Note there.

That which we have seen and heard declare we unto you. We announce it, or make it known unto you--referring either to what he purposes to say in this epistle, or more probably embracing all that he had written respecting him, and supposing that his gospel was in their hands. He means to call their attention to all the testimony which he had borne on the subject, in order to counteract the errors which began to prevail.

That ye may have fellowship with us. With us the apostles; with us who actually saw him, and conversed with him. That is, he wished that they might have the same belief, and the same hope, and the same joy which he himself had, arising from the fact that the Son of God had become incarnate, and had appeared among men. To "have fellowship," means to have anything in common with others; to partake of it; to share it with them, Acts 2:42; and the idea here is, that the apostle wished that they might share with him all the peace and happiness which resulted from the fact that the Son of God had appeared in human form in behalf of men. The object of the apostle in what he wrote was, that they might have the same views of the Saviour which he had, and partake of the same hope and joy. This is the true notion of fellowship in religion.

And truly our fellowship is with the Father. With God the Father. That is, there was something in common with him and God; something of which he and God partook together, or which they shared. This cannot, of course, mean that his nature was the same as that of God, or that in all things he shared with God, or that in anything he was equal with God; but it means that he partook, in some respects, of the feelings, the views, the aims, the joys which God has. There was a union in feeling, and affection, and desire, and plan, and this was to him a source of joy. He had an attachment to the same things, loved the same truth, desired the same objects, and was engaged in the same work; and the consciousness of this, and the joy which attended it, was what was meant by fellowship. 1Cor 10:16; 2Cor 12:14. The fellowship which Christians have with God relates to the following points:

(1.) Attachment to the same truths, and the same objects; love for the same principles, and the same beings.

(2.) The same kind of happiness, though not in the same degree. The happiness of God is found in holiness, truth, purity, justice, mercy, benevolence. The happiness of the Christian is of the same kind that God has; the same kind that angels have; the same kind that he will himself have in heaven--for the joy of heaven is only that which the Christian has now, expanded to the utmost capacity of the soul, and freed from all that now interferes with it, and prolonged to eternity.

(3.) Employment, or co-operation with God. There is a sphere in which God works alone, and in which we can have no co-operation, no fellowship with him. In the work of creation; in upholding all things; in the government of the universe; in the transmission of light from world to world; in the return of the seasons, the rising and setting of the sun, the storms, the tides, the flight of the comet, we can have no joint agency, no co-operation with him. There God works alone. But there is also a large sphere in which he admits us graciously to a co-operation with him, and in which, unless we work, his agency will not be put forth. This is seen when the farmer sows his grain; when the surgeon binds up a wound; when we take the medicine which God has appointed as a means of restoration to health. So in the moral world. In our efforts to save our own souls and the souls of others, God graciously works with us; and unless we work, the object is not accomplished. This co-operation is referred to in such passages as these: "We are labourers together (συνεργοι) with God," 1Cor 3:9. "The Lord working with them," Mk 16:20. "We then as workers together with him," 2Cor 6:1. "That we might be fellow-helpers to the truth," 3Jn 1:8. In all such cases, while the efficiency is of God--alike in exciting us to effort, and in crowning the effort with success--it is still true that if our efforts were not put forth, the work would not be done. In this department God would not work by himself alone; he would not secure the result by miracle.

(4.) We have fellowship with God by direct communion with him, in prayer, in meditation, and in the ordinances of religion. Of this all true Christians are sensible, and this constitutes no small part of their peculiar joy. The nature of this, and the happiness resulting from it, is much of the same nature as the communion of friend with friend--of one mind with another kindred mind--that to which we owe no small part of our happiness in this world.

(5.) The Christian will have fellowship with his God and Saviour in the triumphs of the latter day, when the scenes of the judgment shall occur, and when the Redeemer shall appear, that he may be admired and adored by assembled worlds. 2Thes 1:10. See also Mt 19:28; Rev 3:21.

And with his Son Jesus Christ. That is, in like manner there is much which we have in common with the Saviour--in character, in feeling, in desire, in spirit, in plan. There is a union with him in these things--and the consciousness of this gives peace and joy.

(b) "fellowship" Jn 17:21

And these things write we unto you. These things respecting him who was manifested in the flesh, and respecting the results which' flow from that.

That your joy may be full. This is almost the same language which the Saviour used when addressing his disciples as he was about to leave them, (Jn 15:11;) and there can be little doubt that John had that declaration in remembrance when he uttered this remark. Jn 15:11. The sense here is, that full and clear views of the Lord Jesus, and the fellowship with him and with each other, which would follow from that, would be a source of happiness. Their joy would be complete if they had that; for their real happiness was to be found in their Saviour. The best editions of the Greek Testament now read "your joy," instead of the common reading "our joy."

(c) "that your joy" Jn 15:11

This then is the message which we have heard of him. This is the substance of the announcement (επαγγελια) which we have received of him, or which he made to us. The message here refers to what he communicated as the sum of the revelation which he made to man. The phrase "of him" (απαυτου) does not mean respecting him, or about him, but from him; that is, this is what we received from his preaching; from all that he said. The peculiarity, the substance of all that he said, may be summed up in the declaration that God is light, and in the consequences which follow from this doctrine. He came as the messenger of Him who is light; he came to inculcate and defend the truths which flow from that central doctrine, in regard to sin, to the danger and duty of man, to the way of recovery, and to the rules by which men ought to live.

That God is light. Light, in the Scriptures, is the emblem of purity, truth, knowledge, prosperity, and happiness--as darkness is of the opposite. John here says that "God is light"-- φως--not the light, or a light, but light itself; that is, he is himself all light, and is the source and fountain of light in all worlds, He is perfectly pure, without any admixture of sin. He has all knowledge, with no admixture of ignorance on any subject. He is infinitely happy, with nothing to make him miserable. He is infinitely true, never stating or countenancing error; he is blessed in all his ways, never knowing the darkness of disappointment and adversity. Jas 1:17; Jn 1:4, Jn 1:5; 1Timm 6:16. And in him is no darkness at all. This language is much in the manner of John, not only affirming that a thing is so, but guarding it so that no mistake could possibly be made as to what he meant. Comp. Jn 1:1-3. The expression here is designed to affirm that God is absolutely perfect; that there is nothing in him which is in any way imperfect, or which would dim or mar the pure splendour of his character, not even as much as the smallest spot would on the sun. The language is probably designed to guard the mind from an error to which it is prone, that of charging God with being the Author of the sin and misery which exist on the earth; and the apostle seems to design to teach that whatever was the source of sin and misery, it was not in any sense to be charged on God. This doctrine that God is a pure light, John lays down as the substance of all that he had to teach; of all that he had learned from him who was made flesh. It is, in fact, the fountain of all just views of truth on the subject of religion, and all proper views of religion take their origin from this.

(*) "message" "declaration" (a) "light" Jn 1:4,9, 1Timm 6:16

If we say that we have fellowship with him. If we reckon ourselves among his friends, or, in other words, if we profess to be like him: for a profession of religion involves the idea of having fellowship with God, 1Jn 1:3, and he who professes that should be like him.

And walk in darkness. Live in sin and error. To "walk in darkness" now commonly denotes to be in doubt about our religious state, in contradistinction from living in the enjoyment of religion. That is not, however, probably the whole idea here. The leading thought is, that if we live in sin, it is a proof that our profession of religion is false. Desirable as it is to have the comforts of religion, yet it is not always true that they who do not are not true Christians, nor is it true by any means that they intend to deceive the world.

We lie. We are false professors; we are deceived if we think that we can have fellowship with God, and yet live in the practice of sin. As God is pure, so must we be, if we would be his friends. This does not mean necessarily that they meant to deceive, but that there was an irreconcilable contradiction between a life of sin and fellowship with God.

And do not the truth. Do not act truly. The profession is a false one. Compare Jn 3:22. To do the truth is to act in accordance with truth; and the expression here means that such an one could not be a Christian. And yet how many there are who are living in known sin who profess to be Christians! How many whose minds are dark on the whole subject of religion, who have never known anything of the real peace and joy which it imparts, who nevertheless entertain the belief that they are the friends of God, and are going to heaven! They trust in a name, in forms, in conformity to external rites, and have never known anything of the internal peace and purity which religion imparts, and in fact have never had any true fellowship with that God who is light, and in whom there is no darkness at all. Religion is light; religion is peace, purity, joy; and though there are cases where for a time a true Christian may be left to darkness, and have no spiritual joy, and be in doubt about his salvation, yet still it is a great truth, that unless we know by personal experience what it is to walk habitually in the light, to have the comforts of religion, and to experience in our own souls the influences which make the heart pure, and which bring us into conformity to the God who is light, we can have no true religion. All else is but a name, which will not avail us on the final day.

But if we walk in the light. 1Jn 1:5. Walking in the light may include the three following things:

(1.) Leading lives of holiness and purity; that is, the Christian must be characteristically a holy man, a light in the world, by his example.

(2.) Walking in the truth; that is, embracing the truth in opposition to all error of heathenism and infidelity, and having clear, spiritual views of truth, such as the unrenewed never have. See 2Cor 4:6, 1Cor 2:9-15; Eph 1:18.

(3.) Enjoying the comforts of religion; that is, having the joy which religion is fitted to impart, and which it does impart to its true friends, Ps 94:19, Isa 57:8, 2Cor 1:3, 13:11. Jn 12:35.

As he is in the light. In the same kind of light that he has. The measure of light which we may have is not the same in degree, but it is of the same kind. The true Christian in his character and feelings resembles God.

We have fellowship one with another. As we all partake of his feelings and views, we shall resemble each other. Loving the same God, embracing the same views of religion, and living for the same ends, we shall of course have much that is common to us all, and thus shall have fellowship with each other.

And the blood of Jesus Christ his Son cleanseth us from all sin. See the sentiment here expressed fully explained Heb 9:11. When it is said that his blood cleanses us from all sin, the expression must mean one of two things--either that it is through that blood that all past sin is forgiven, or that that blood will ultimately purify us from all transgression, and make us perfectly holy. The general meaning is plain, that in regard to any and every sin of which we may be conscious, there is efficacy in that blood to remove it, and to make us wholly pure. There is no stain made by sin so deep that the blood of Christ cannot take it entirely away from the soul. The connexion here, or the reason why this is introduced here, seems to be this: The apostle is stating the substance of the message which he had received, 1Jo 1:5. The first or leading part of it was, that God is light, and in him is no darkness, and that his religion requires that all his friends should resemble him by their walking in the light. Another, and a material part of the same message was, that provision was made in his religion for cleansing the soul from sin, and making it like God. No system of religion intended for man could be adapted to his condition which did not contain this provision, and this did contain it in the most full and ample manner. Of course, however, it is meant that that blood cleanses from all sin only on the conditions on which its efficacy can be made available to man--by repentance for the past, and by a cordial reception of the Saviour through faith.

(b) "walk" Jn 12:35 (c) "blood" Eph 1:7, Heb 9:14, 1Pet 1:19, Rev 1:5

If we say that we have no sin. It is not improbable that the apostle here makes allusion to some error which was then beginning to prevail in the church. Some have supposed that the allusion is to the sect of the Nicolaitanes, and to the views which they maintained, particularly that nothing was forbidden to the children of God under the gospel, and that in the freedom conferred on Christians they were at liberty to do what they pleased, Rev 2:6,15. It is not certain, however, that the allusion is to them, and it is not necessary to suppose that there is reference to any particular sect that existed at that time. The object of the apostle is to show that it is implied in the very nature of the gospel that we are sinners, and that if, on any pretence, we denied that fact, we utterly deceived ourselves. In all ages there have been those who have attempted, on some pretence, to justify their conduct; who have felt that they did not need a Saviour; who have maintained that they had a right to do what they pleased; or who, on pretence of being perfectly sanctified, have held that they live without the commission of sin. To meet these, and all similar cases, the apostle affirms that it is a great elementary truth, which on no pretence is to be denied, that we are all sinners. We are at all times, and in all circumstances, to admit the painful and humiliating truth that we are transgressors of the law of God, and that we need, even in our best services, the cleansing of the blood of Jesus Christ. The fair interpretation of the declaration here will apply not only to those who maintain that they have not been guilty of sin in the past, but also to those who profess to have become perfectly sanctified, and to live without sin. In any and every way, if we say that we have no sin, we deceive ourselves. Compare Jas 3:2. We deceive ourselves. We have wrong views about our character. This does not mean that the self-deception is willful, but that it in fact exists. No man knows himself who supposes that in all respects he is perfectly pure.

And the truth is not in us. On this subject. A man who should maintain that he had never committed sin, could have no just views of the truth in regard to himself, and would show that he was in utter error. In like manner, according to the obvious interpretation of this passage, he who maintains that he is wholly sanctified, and lives without any sin, shows that he is deceived in regard to himself, and that the truth, in this respect, is not in him. He may hold the truth on other subjects, but he does not on this. The very nature of the Christian religion supposes that we feel ourselves to be sinners, and that we should be ever ready to acknowledge it. A man who claims that he is absolutely perfect, that he is holy as God is holy, must know little of his own heart. Who, after all his reasoning on the subject, would dare to go out under the open heaven, at midnight, and lift up his hands and his eyes towards the stars, and say that he had no sin to confess--that he was as pure as the God that made those stars?

(d) "no sin" 1Kgs 8:45, Job 25:4, Eccl 7:20, Jas 3:2.

If we confess our sins. Pardon, in the Scriptures, always supposes that there is confession, and there is no promise that it will be imparted unless a full acknowledgment has been made. Compare Ps 51 Ps 52; Lk 15:18, 7:41, Prov 28:13.

He is faithful. To his promises. He will do what he has assured us he will do in remitting them.

And just to forgive us our sins. The word just here cannot be used in a strict and proper sense, since the forgiveness of sins is never an act of justice, but is an act of mercy. If it were an act of justice it could be demanded or enforced, and that is the same as to say that it is not forgiveness, for in that case there could have been no sin to be pardoned. But the word just is often used in a larger sense, as denoting upright, equitable, acting properly in the circumstances of the case, etc. Comp. Mt 1:19. Here the word may be used in one of the following senses:

(1.) Either as referring to his general excellence of character, or his disposition to do what is proper; that is, he is one who will act in every way as becomes God; or,

(2,) that he will be just in the sense that he will be true to his promises; or that, since he has promised to pardon sinners, he will be found faithfully to adhere to those engagements; or perhaps,

(3,) that he will be just to his Son in the covenant of redemption, since, now that an atonement has been made by him, and a way has been opened through his sufferings by which God can consistently pardon, and with a view and an understanding that he might and would pardon, it would be an act of injustice to him if he did not pardon those who believe on him.

Viewed in either aspect, we may have the fullest assurance that God is ready to pardon us if we exercise true repentance and faith. No one can come to God without finding him ready to do all that is appropriate for a God to do in pardoning transgressors; no one who will not, in fact, receive forgiveness if he repents, and believes, and makes confession; no one who will not find that God is just to his Son in the covenant of redemption, in pardoning and saving all who put their trust in the merits of his sacrifice.

And to cleanse us from all unrighteousness. By forgiving all that is past, treating us as if we were righteous, and ultimately by removing all the stains of guilt from the soul.

(a) "confess" Job 33:27,28, Ps 32:5, Prov 28:13

If we say that we have not sinned. In times that are past. Some perhaps might be disposed to say this; and as the apostle is careful to guard every point, he here states that if a man should take the ground that his past life had been wholly upright, it would prove that he had no true religion. The statement here respecting the past seems to prove that when, in 1Jn 1:8, he refers to the present--"if we say we have no sin "--he meant to say that if a man should claim to be perfect, or to be wholly sanctified, it would demonstrate that he deceived himself; and the two statements go to prove that neither in reference to the past nor the present can any one lay claim to perfection.

We make Him a liar. Because he has everywhere affirmed the depravity of all the race. Compare Barnes Notes on Romans chapters 1-3. On no point have his declarations been more positive and uniform than on the fact of the universal sinfulness of man. Comp. Gen 6:11,12, Job 14:4, 15:16; Ps 14:1,2,3, 51:5, 58:3, Rom 3:9-20, Gal 3:21.

And his word is not in us. His truth; that is, we have no true religion. The whole system of Christianity is based on the fact that man is a fallen being, and needs a Saviour; and unless a man admits that, of course he cannot be a Christian.

REMARKS.

(1.) The importance of the doctrine of the incarnation of the Son of God, 1Jn 1:1,2. On that doctrine the apostle lays great stress; begins his epistle with it; presents it in a great variety of forms; dwells upon it as if he would not have it forgotten or misunderstood. It has all the importance which he attached to it, for

(a.) it is the most wonderful of all the events of which we have any knowledge;

(b.) it is the most deeply connected with our welfare.

(2.) The intense interest which true piety always takes in this doctrine, 1Jn 1:1,2. The feelings of John on the subject are substantially the feelings of all true Christians. The world passes it by in unbelief, or as if it were of no importance; but no true Christian can look at the fact that the Son of God became incarnate but with the deepest emotion.

(3.) It is an object of ardent desire with true Christians that all others should share their joys, 1Jn 1:3,4. There is nothing selfish, or narrow, or exclusive in true religion; but every sincere Christian who is happy desires that all others should be happy too.

(4.) Wherever there is true fellowship with God, there is with all true Christians, 1Jn 1:3,4. There is but one church, one family of God; and as all true Christians have fellowship with God, they must have with each other.

(5.) Wherever there is true fellowship with Christians, there is with God himself, 1Jn 1:3,4. If we love his people, share their joys, labour with them in promoting his cause, and love the things which they love, we shall show that we love him. There is but one God, and one church; and if all the members love each other, they will love their common God and Saviour. An evidence, therefore, that we love Christians, becomes an evidence that we love God.

(6.) It is a great privilege to be a Christian, @1Jo 1:3,4. If we are Christians, we are associated with

(a.) God the Father;

(b.) with his Son Jesus Christ;

(c.) with all his redeemed on earth and in heaven;

(d.) with all holy angels. There is one bond of fellowship that unites all together; and what a privilege it is to be united in the eternal bonds of friendship with all the holy minds in the universe!

(7.) If God is light, 1Jn 1:5, then all that occurs is reconcilable with the idea that he is worthy of confidence. What he does may seem to be dark to us, but we may be assured that it is all light with him. A cloud may come between us and the sun, but beyond the cloud the sun shines with undimmed splendour, and soon the cloud itself will pass away. At midnight it is dark to us, but it is not because the sun is shorn of his beams, or is extinguished. He will rise again upon our hemisphere in the fulness of his glory, and all the darkness of the cloud and of midnight is reconcilable with the idea that the sun is a bright orb, and that in him is no darkness at all. So with God. We may be under a cloud of sorrow and of trouble, but above that the glory of God shines with splendour, and soon that cloud will pass away, and reveal him in the fulness of his beauty and truth.

(8.) We should, therefore, at all times exercise a cheerful confidence in God, 1Jn 1:5. Who supposes that the sun is never again to shine when the cloud passes over it, or when the shades of midnight have settled down upon the world? We confide in that sun that it will shine again when the cloud has passed off, and when the shades of night have been driven away. So let us confide in God, for with more absolute certainty we shall yet see him to be light, and shall come to a world where there is no cloud.

(9.) We may look cheerfully onward to heaven, 1Jn 1:5. There all is light. There we shall see God as he is. Well may we then bear with our darkness a little longer, for soon we shall be ushered into a world where there is no need of the sun or the stars; where there is no darkness, no night.

(10.) Religion is elevating in its nature, 1Jn 1:6,7. It brings us from a world of darkness to a world of light. It scatters the rays of light on a thousand dark subjects, and gives promise that all that is now obscure will yet become clear as noonday. Wherever there is true religion, the mind emerges more and more into light; the scales of ignorance and error pass away.

(11.) There is no sin so great that it may not be removed by the blood of the atonement, 1Jn 1:7, last clause. This blood has shown its efficacy in the pardon of all the great sinners who have applied to it, and its efficacy is as great now as it was when it was applied to the first sinner that was saved. No one, therefore, however great his sins, need hesitate about applying to the blood of the cross, or fear that his sins are so great that they cannot be taken away.

(12.) The Christian will yet be made wholly pure, 1Jn 1:7, last clause. It is of the nature of that blood which the Redeemer shed that it ultimately cleanses the soul entirely from sin. The prospect before the true Christian that he will become perfectly holy is absolute; and whatever else may befall him, he is sure that he will yet be holy as God is holy.

(13.) There is no use in attempting to conceal our offences, 1Jn 1:8. They are known, all known, to one Being, and they will at some future period all be disclosed. We cannot hope to evade punishment by hiding them; we cannot hope for impunity because we suppose they may be passed over as if unobserved. No man can escape on the presumption either that his sins are unknown, or that they are unworthy of notice.

(14.) It is manly to make confession when we have sinned, 1Jn 1:9,10. All meanness was in doing the wrong, not in confessing it; what we should be ashamed of is that we are guilty, not that confession is to be made. When a wrong has been done, there is no nobleness in trying to conceal it; and as there is no nobleness in such an attempt, so there could be no safety.

(15.) Peace of mind, when wrong has been done, can be found only in confession, 1Jn 1:9,10 . That is what nature prompts to when we have done wrong, if we would find peace, and that the religion of grace demands. When a man has done wrong, the least that he can do is to make confession; and when that is done and the wrong is pardoned, all is done that can be to restore peace to the soul.

(16.) The ease of salvation, 1Jn 1:9. What more easy terms of salvation could we desire than an acknowledgment of our sins? No painful sacrifice is demanded; no penance, pilgrimage, or voluntary scourging; all that is required is that there should be an acknowledgment of sin at the foot of the cross, and if this is done with a true heart the offender will be saved. If a man is not willing to do this, why should he be saved? How can he be?

It is first observable, that whereas St. John began his gospel with a description of Christ's divinity, as God, he begins his epistle with a demonstration of the truth of his human nature, as man; for the certainty of which he appeals to the judgement of sense, because the senses, when rightly circumstantiated, are the proper judges of all sensible objects;

Accordingly St. John here, to show the certainty of Christ's incarnation, and manifestation in the flesh, brings in three of the five senses, to wit, hearing,seeing,feeling, to bear witness to it, the latter still carrying a stronger testimony than the former; to see is more than to hear; to feel is more than to see: That which we have heard, which we have seen, which we have handled.

Observe farther, That to make the testimony yet more strong, St. John adds two words more, by way of confirmation,

1. That which we have looked upon; now this is more than to see; to see may be but a transient sudden act, but to look upon is a fixed and deliberate act, and usually a pleasing and delightful act; we looked upon him as the rarest object, as the desire and the delight of our eyes.

2. It is added, as the surest ground of certainty, that their hands had handled the Word of life; as they daily conversed with Christ, so they handled and touched him, both before his resurrection and after it; so that from hence we may remark, that God has given us the highest and fullest assurances, that can be desired, of his Son's manifestation in our flesh, and appearing in our nature; he was heard and seen, looked upon, and handled, by those that conversed with him, which are evident demonstrations of the truth of the human nature assumed by him.

Observe farther, That our apostle takes notice of Christ's divine nature, as well as asserts the reality of his human nature; he styles him the Word; the Word of life, and the Word which was from the beginning; in the beginning, when all things received their being, then the Word was, and did actually subsist, even from all eternity.

Learn hence, That Jesus Christ, the eternal Word, not only antecedent to his incarnation, but even before all time, and the beginning of all things, had an actual being and subsistence. I was set up from everlasting, then was I by him as one brought up with him; Prov 8:23Thus was this Jesus, in whom we trust, both God and man, having two distinct natures in one person.

As if the apostle had said, "Christ Jesus, that eternal life which was with the Father from eternity, as being his eternal Son, was in the fulness of time manifested in the flesh, and we his apostles saw him in his assumed human nature, and do now testify, publish, and declare him unto you; he was pleased to subject himself to the notice of our senses; and what we have heard, seen, and felt, and has been manifested unto us, that we do with all integrity declare and manifest unto others."

Note here, 1. The title given to Christ, he is life, eternal life, he is so in himself, and he is the fountain of life to us; we now live by him a life of justification; and we hope to live with him a life of glorification.

Note, 2. This eternal life was from all eternity with the Father, and distinct from him; he was with the Father, not as an instrument but as an agent, in making of the world, Heb 1:2-3 And as his Father's delight, Prov 8:31.

Note, 3. This eternal life which from the beginning was with the Father, in the fulness of time was manifested to the sons of men; manifested, not as he was to the prophets by faith, so they rejoiced to see him, Joh 8:1-59; nor in the similtude and likeness of flesh, so he sometimes manifested himself to the patriarchs, Gen 18:1-33; but manifested in the flesh to his apostles, who eat and drank, discoursed and conversed with him.

Note, 4. That what the apostles saw of Christ they made manifest to others; they had themselves sufficient satisfaction of the verity of Christ's human nature, and of the certainty of his doctrine, and therefore with mighty assurance they declare it unto others, and the reason of that declaration follows in the next verse.

As if he had said, "We declare unto you that of Christ which we ourselves have seen and heard, and what we had by sight and hearing you are to receive from our testimony; and our design and end herein is sincerely this, that you may have fellowship, and be of one communion with us, and not with false teachers, and by virtue of your communion with us may partake of the same faith and grace, and all spiritual benefits and privileges which Christ has purchased for us; and you will have no cause to repent of your coming into our communion and fellowship; for verily we, and all that have sincerely embraced the doctrine of the gospel with us, have fellowship with the Father, and with his Son Jesus Christ, and with each other."

Learn hence, That believers have communion with the Father, Son, and Holy Spirit, and with one another.

Quest.What doth this communion include?

Ans. 1. Real union; believers are united to God and Christ morally, conjugally, mystically.

2. Reciprocal community; a community of enjoyments; the Lord is theirs, and they are his;

a community of affection; there is mutual love, mutual delight, mutual desires, and mutual hatred;

a community of interests; they have the same designs and ends, the same enemies and friends;

a community of privileges; the Lord visits them, and they visit him; the Lord walks with them, and they with him; the Lord observes them, and they observe him;

they impart the secrets of their hearts to him, and he imparts the secrets of his word and of his providence to them,

Shall I hide from Abraham the thing that I do? Gen 18:17

Quest 2. What are the benefits and advantages of this communion?

Ans. It affords the highest honour, the sweetest pleasure, and the chiefest happiness; it is heaven on this side of heaven; our happiness and theirs differs only in degree, not essentially, but gradually.

Blessed privilege!

Observe here, The great end for which the apostles penned and wrote the doctrine of the gospel, namely, that their joy may be full who do believe it and obey it. The joy which good men experience in the word of God, is a solid joy, a substantial joy, a full joy, a lasting joy.

Worldly joy is nauseating, but not satisfying; glutting, but not filling: But that joy that is found in the holy Scriptures, in the word and promise of God, is better experienced than expressed.

Christianity doth not extirpate our joy, but regulate and refine it; it shews us the proper object of our joy, what to rejoice in, and the manner how, that we may not sin in rejoicing.

That is, "This is the sum and substance of the gospel of Christ's doctrine, and our message, to teach us to know what God is, namely light, that is,a being of infinite knowledge, wisdom, and purity; and that there is no darkness in him, no darkness of error, no darkness of ignorance, no darkness of falsehood, impunity, and sin, found with him, or can be pleasing to him."

Note here, 1. The gospel is a message, a special and gracious message, sent by God to a lost world. The ministers of the gospel are messengers sent of God, to make known this message; and if so, then they must receive their mission from God, then their message depends not upon their own, but God's authority; then their people are to receive it, not as the message and word of man, but as it is indeed the word of God. This is the message that we have heard, and declare unto you.

Observe, 2. The metaphor which which St. John makes choice of, to set forth the nature of God by.

He describes him, 1. Affirmatively, God is light, his nature and attributes are (though darkly and imperfectly) resembled by it; the light, as it was the first of all creatures, shadows forth the eternity of God's being, who is the First and the Last; light, of all bodies, is the most immaterial and uncompounded, denoting the spirituality and simplicity of God's nature.

Is the light diffusive, and cannot but impart itself for the benefit of others? so is God communicative of his goodness to all persons, shining upon the just and upon the unjust.

But according to the apostle's intendment here, light is of a pure and undefiled nature, it is a bright and spotless splendour; though it shines upon a dunghill, it contracts no pollutions; this represents the perfect purity and unspotted holiness of God.

2.Negatively, In him is no darkness at all; that is, God is so pure, that not the least impuirty can cleave unto him; so holy, that no sin can be found in him, and consequently no darkness of sin or impunity can proceed from him.

Learn we then, always to entertain high and holy thoughts of God, and to conceive of him as a being that hates sin, and all the works and workers of darkness, Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee: sinners shall not stand in thy sight: thou hatest all workers of iniquity. Ps 5:4

Observe here, 1. What great plainness of speech St. John uses with and towards such persons as call themselves Christians, and pretend to fellowship with God, but yet hold communion with sin, he says, they lie.

O how well does fervour, vehemency, and impartiality, become the ministers of Christ in reproving sin! Health is found in those smart wounds which ministerial reproof makes.

Observe, 2. St. John speaks in the first, not in the second person plural; if we say, not if you; if we apostles and ministers, as well as if you disciples and members of Christ, be guilty of this hypocrisy, we lie, and do not the truth; he does not say, and speak not the truth, but do it not; there is a twofold lie, the lie of the lip, and the lie of life, and the latter is the louder of the two; they lie, because they do not the truth. The sum is, that a profession of piety and religion, accompanied with sin and unsuitable walking, is odious hypocrisy abhorred by God and man.

Observe, 3. The practice of the sincere and serious Christian, he walks in the light; that is, in the clear knowledge of the gospel, and in the exemplary and exact performance of his duty. Walking implies motion, it is a voluntary motion, an uniform and even motion, a progressive motion, a constant motion. To talk of religion is easy, but to walk wisely before God and man in the practice of our whole duty, requires diligence and circumspection.

Observe, 4. The pattern after which the Christian walks, and that is God; he walks in the light, as he is in the light; God is in the light, that is, all his actions are exactly pure and holy, and our walking must for the quality of it, be holy, though for equality it cannot be so holy as God is holy.

Observe, 5. A double privilege secured to such as walk in communion with God, we have fellowship one with another; justification by Christ, the blood of Jesus Christ, cleanseth from all sin.

Note, 1. Such as walk in the light have a certain fellowship and communion one with another,.

Oh! How great is our dignity! How gracious Christ's dignation! How high are we exalted! How low is he abased! The second privilege follows:

Note here, 1. The pollution and uncleanness of sin implied and supposed in the word cleansing; sin is the great pollution and defilement of the soul, and universal pollution, an abiding pollution, a mortal pollution, and yet an insensible pollution.

Note, 2. The remedy which the wisdom of God has provided against this malady, the soul's pollution by sin, and that is the blood of his Son; this cleanseth meritoriously, called therefore the blood of God, as being the blood of him that is truly and really God.

Note, 3. The extent of the efficacy and virtue of this blood.

1. In regard of the universality of the disease, it cleanseth from all sin.

2. In regard of the permanency of the remedy, which, is expressed in the present tense, it cleanseth:

implying, that this blood doth never lose its efficacy; it cleanses still no less than it did the first moment it was shed; nay, it cleanseth virtual before it was shed; all the patriarchs and prophets were justified, and saved by faith in his blood, who was the Lamb slain from the beginning of the world, in the decree and purpose of God.

Eternal thanks to our Lord Jesus Christ the Son of God, whose blood cleanseth from the guilt and filth of all sin.

If we say, we apostles, we cannot say we are free from sin; much less can the proud Gnostics say so, who suppose and assert themselves to be in a state of perfection; and observe, he doth not say, If we say we had no sin, we deceive ourselves; but that if now we say we have none; intimating, that Christians, as as well after as before conversion, continue sinful persons; a perfect freedom from all sin being altogether unattainable in this life, not only by ordinary Christians, but by the most eminent saints.

The church of Rome will have it that this is magis humiliter quam veraciter dictum, rather spoken humbly than truly; but the apostle doth not say, humility is not in us; but, the truth is not in us; he saith not, we extol ourselves, and there is no lowliness in us; but we deceive ourselves, and there is no truth in us, no truth of knowledge in our understandings, no real holiness in our hearts.

Who can say he has made his heart clean?

We can neither ascribe what purity we have to ourselves, nor yet attribute perfection to our purity; and if so, how should we long for the day of redemption, when no sin shall affect us, no sorrow afflict us; when we shall be clothed with unspotted purity, perfect felicity, and that to all eternity.

Behold here, 1. A double blessing promised and insured, namely, justification and sanctification, forgiveness of sin, and cleansing from it, yea, from all iniquity; when God pardons sin, no sin is left unpardoned; the sea can as easily drown a thousand men as a single man; God's act of pardoning grace is free and full.

Observe, 2. The certainty of the mercy promised, God is faithful and just to forgive: not merciful and gracious, though so he is in himself, but faithful with respect to his promise to us, and just with respect to the satisfaction given by Christ for us. Almighty God in pardoning sin performs an act of strict justice with respect to Christ, as well as an act of grace and mercy, in regard of us; he is faithful and just, as well as gracious and merciful.

Observe, 3. The indispensible duty required on our part, and that is confession of sin, If we confess. Now confession of sin is a penitent sinner's voluntary accusing himself to God, and condemning himself before God, with hatred of, shame and sorrow for, and a full resolution against his sin, together with an earnest desire of, and some good hope in divine mercy.

Observe, 4. What relation confession stands in to remission, not as a meritorious cause; satisfaction, not confession, merits pardon, but it is an exclusive condition; there is no remission without confession; God will not pardon without it: And it is an inclusive condition; God will, certainly will, forgive them that confess: There is not only a possibility or probability, but an infallible certainty of obtaining remission upon confession.

Note here, The impiety and blasphemy of those who affirm themselves to be in a state of sinless perfection: they do not only lie themselves, but intepretatively, and as much as in them is, they make God a liar, by contradicting what he has asserted in his word, that all are sinners: So that upon the whole it appears, that to affirm we have no sin, is the highest pride, the greatest deceit, the loudest lie, the prophanest blasphemy; it is to make the God of truth a liar, and to turn the truth of God into a lie, which evidences that his word is not in us.