1 John 2 commentary

When have an Advocate with the Father; one who has undertaken, and is fully able, to plead in behalf of every one who applies for pardon and salvation in his name, depending on his pleading for them. He is “Jesus,” the Saviour, and “Christ,” the Messiah, the Anointed. He alone is “the Righteous One,” who received his nature pure from sin, and as our Surety perfectly obeyed the law of God, and so fulfilled all righteousness. All men, in every land, and through successive generations, are invited to come to God through this all-sufficient atonement, and by this new and living way. The gospel, when rightly understood and received, sets the heart against all sin, and stops the allowed practice of it; at the same time it gives blessed relief to the wounded consciences of those who have sinned.

What knowledge of Christ can that be, which sees not that he is most worthy of our entire obedience? And a disobedient life shows there is neither religion nor honesty in the professor. The love of God is perfected in him that keeps his commandments. God's grace in him attains its true mark, and produces its sovereign effect as far as may be in this world, and this is man's regeneration; though never absolutely perfect here. Yet this observing Christ's commands, has holiness and excellency which, if universal, would make the earth resemble heaven itself. The command to love one another had been in force from the beginning of the world; but it might be called a new command as given to Christians. It was new in them, as their situation was new in respect of its motives, rules, and obligations. And those who walk in hatred and enmity to believers, remain in a dark state. Christian love teaches us to value our brother's soul, and to dread every thing hurtful to his purity and peace. Where spiritual darkness dwells, in mind, the judgment, and the conscience will be darkened, and will mistake the way to heavenly life. These things demand serious self-examination; and earnest prayer, that God would show us what we are, and whither we are going.

As Christians have their peculiar states, so they have peculiar duties; but there are precepts and obedience common to all, particularly mutual love, and contempt of the world. The youngest sincere disciple is pardoned: the communion of saints is attended with the forgiveness of sins. Those of the longest standing in Christ's school need further advice and instruction. Even fathers must be written unto, and preached unto; none are too old to learn. But especially young men in Christ Jesus, though they are arrived at strength of spirit and sound sense, and have successfully resisted first trials and temptations, breaking off bad habits and connexions, and entered in at the strait gate of true conversion. The different descriptions of Christians are again addressed. Children in Christ know that God is their Father; it is wisdom. Those advanced believers, who know Him that was from the beginning, before this world was made, may well be led thereby to give up this world. It will be the glory of young persons to be strong in Christ, and his grace. By the word of God they overcome the wicked one.

The things of the world may be desired and possessed for the uses and purposes which God intended, and they are to be used by his grace, and to his glory; but believers must not seek or value them for those purposes to which sin abuses them. The world draws the heart from God; and the more the love of the world prevails, the more the love of God decays. The things of the world are classed according to the three ruling inclinations of depraved nature. 1. The lust of the flesh, of the body: wrong desires of the heart, the appetite of indulging all things that excite and inflame sensual pleasures. 2. The lust of the eyes: the eyes are delighted with riches and rich possessions; this is the lust of covetousness. 3. The pride of life: a vain man craves the grandeur and pomp of a vain-glorious life; this includes thirst after honour and applause. The things of the world quickly fade and die away; desire itself will ere long fail and cease, but holy affection is not like the lust that passes away. The love of God shall never fail. Many vain efforts have been made to evade the force of this passage by limitations, distinctions, or exceptions. Many have tried to show how far we may be carnally-minded, and love the world; but the plain meaning of these verses cannot easily be mistaken. Unless this victory over the world is begun in the heart, a man has no root in himself, but will fall away, or at most remain an unfruitful professor. Yet these vanities are so alluring to the corruption in our hearts, that without constant watching and prayer, we cannot escape the world, or obtain victory over the god and prince of it.

Every man is an antichrist, who denies the Person, or any of the offices of Christ; and in denying the Son, he denies the Father also, and has no part in his favour while he rejects his great salvation. Let this prophecy that seducers would rise in the Christian world, keep us from being seduced. The church knows not well who are its true members, and who are not, but thus true Christians were proved, and rendered more watchful and humble. True Christians are anointed ones; their names expresses this: they are anointed with grace, with gifts and spiritual privileges, by the Holy Spirit of grace. The great and most hurtful lies that the father of lies spreads in the world, usually are falsehoods and errors relating to the person of Christ. The unction from the Holy One, alone can keep us from delusions. While we judge favourably of all who trust in Christ as the Divine Saviour, and obey his word, and seek to live in union with them, let us pity and pray for those who deny the Godhead of Christ, or his atonement, and the new-creating work of the Holy Ghost. Let us protest against such antichristian doctrine, and keep from them as much as we may.

The truth of Christ, abiding in us, is a means to sever from sin, and unites us to the Son of God, Joh 15:3, 4. What value should we put upon gospel truth! Thereby the promise of eternal life is made sure. The promise God makes, is suitable to his own greatness, power, and goodness; it is eternal life. The Spirit of truth will not lie; and he teaches all things in the present dispensation, all things necessary to our knowledge of God in Christ, and their glory in the gospel. The apostle repeats the kind words, “little children;” which denotes his affection. He would persuade by love. Gospel privileges oblige to gospel duties; and those anointed by the Lord Jesus abide with him. The new spiritual nature is from the Lord Christ. He that is constant to the practice of religion in trying times, shows that he is born from above, from the Lord Christ. Then, let us beware of holding the truth in unrighteousness, remembering that those only are born of God, who bear his holy image, and walk in his most righteous ways.

1. My little children. It is not only the sum and substance of the preceding doctrine, but the meaning of almost the whole gospel, that we are to depart from sin; and yet, though we are always exposed to God’s judgment, we are certain that Christ so intercedes by the sacrifice of his death, that the Father is propitious to us. In the meantime, he also anticipates an objection, lest any one should think that he gave license to sin when he spoke of God’s mercy, and shewed that it is presented to us all. He then joins together two parts of the gospel, which unreasonable men separate, and thus lacerate and mutilate. Besides, the doctrine of grace has always been calumniated by the ungodly. When the expiation of sins by Christ is set forth, they boastingly say that a license is given to sin.

To obviate these calumnies, the Apostle testifies first that the design of his doctrine was to keep men from sinning; for when he says, that ye sin not, his meaning only is, that they, according to the measure of human infirmity, should abstain from sins. And to the same purpose is what I have already said respecting fellowship with God, that we are to be conformable to him. He is not, however, silent as to the gratuitous remission of sins; for though heaven should fall and all things be confounded, yet this part of truth ought never to be omitted; but, on the contrary, what Christ is ought to be preached clearly and distinctly.

So ought we also to do at this day. As the flesh is inclined to wantonness, men ought to be carefully warned, that righteousness and salvation are provided in Christ for this end, that we may become the holy possession of God. Yet whenever it happens that men wantonly abuse the mercy of God, there are many snarlish men who load us with calumny, as though we gave loose reins to vices. We ought still boldly to go on and proclaim the grace of Christ, in which especially shines forth the glory of God, and in which consists the whole salvation of men. These barkings of the ungodly ought, I repeat it, to be wholly disregarded; for we see that the apostles were also by these barkings assailed.

For this reason he immediately adds the second clause, that when we sin we have an advocate By these words he confirms what we have already said, that we are very far from being perfectly righteous, nay, that we contract new guilt daily, and that yet there is a remedy for reconciling us to God, if we flee to Christ; and this is alone that in which consciences call acquiesce, in which is included the righteousness of men, in which is founded the hope of salvation.

The conditional particle, if, ought to be viewed as causal; for it cannot be but that we sin. In short, John means, that we are not only called away from sin by the gospel, because God invites us to himself, and offers to us the Spirit of regeneration, but that a provision is made for miserable sinners, that they may have God always propitious to them, and that the sins by which they are entangled, do not prevent them from becoming just, because they have a Mediator to reconcile them to God. But in order to shew how we return into favor with God, he says that Christ is our advocate; for he appears before God for this end, that he may exercise towards us the power and efficacy of his sacrifice. That this may be better understood, I will speak more homely. The intercession of Christ is a continual application of his death for our salvation. That God then does not impute to us our sins, this comes to us, because he has regard to Christ as intercessor.

But the two names, by which he afterwards signalizes Christ, properly belong to the subject of this passage. He calls him just and a propitiation. It is necessary for him to be both, that he might sustain the office and person of an Advocate; for who that is a sinner could reconcile God to us? For we are excluded from access to him, because no one is pure and free from sin. Hence no one is fit to be a high priest, except he is innocent and separated from sinners, as it is also declared in Hebrews 7:26. Propitiation is added, because no one is fit to be a high priest without a sacrifice. Hence, under the Law, no priest entered the sanctuary without blood; and a sacrifice, as a usual seal, was wont, according to God’s appointment, to accompany prayers. By this symbol it was God’s design to shew, that whosoever obtains favor for us, must be furnished with a sacrifice; for when God is offended, in order to pacify him a satisfaction is required. It hence follows, that all the saints who have ever been and shall be, have need of an advocate, and that no one except Christ is equal to undertake this office. And doubtless John ascribed these two things to Christ, to shew that he is the only true advocate.

Now, as no small consolation comes to us, when we hear that Christ not only died for us to reconcile us to the Father, but that he continually intercedes for us, so that an access in his name is open to us, that our prayers may be heard; so we ought especially to beware, lest this honor, which belongs peculiarly to him, should be transferred to another.

But we know that under the Papacy this office is ascribed indiscriminately to the saints. Thirty years ago, this so remarkable an article of our faith, that Christ is our advocate, was nearly buried; but at this day they allow that he is indeed one of many, but not the only one. They among the Papists who have a little more modesty, do not deny that Christ excels others; but they afterwards join with him a vast number of associates. But the words clearly mean that he cannot be an advocate who is not a priest; and the priesthood belongs to none but to Christ alone. In the meantime we do not take away the mutual intercessions of saints, which they exercise in love towards one another; but this has nothing to do with the dead who have removed from their intercourse with men; and nothing with that patronage which they feign for themselves, that they may not be dependent on Christ alone. For though brethren pray for brethren, yet they all, without exception, look to one advocate. There is, then, no doubt but the Papists set up against Christ so many idols as the patrons or advocates they devise for themselves.

We must also notice by the way, that those err very grossly, who imagine that Christ falls on his knees before the Father to pray for us. Such thoughts ought to be renounced, for they detract from the celestial glory of Christ; and the simple truth ought to be retained, that the fruit of his death is ever new and perpetual, that by his intercession he renders God propitious to us, and that he sanctifies our prayers by the odor of his sacrifice, and also aids us by pleading for us.

2 And not for ours only He added this for the sake of amplifying, in order that the faithful might be assured that the expiation made by Christ, extends to all who by faith embrace the gospel.

Here a question may be raised, how have the sins of the whole world been expiated? I pass by the dotages of the fanatics, who under this pretense extend salvation to all the reprobate, and therefore to Satan himself. Such a monstrous thing deserves no refutation. They who seek to avoid this absurdity, have said that Christ “It seems to me that the Apostle is to be understood as speaking only of all those who believe, whether Jews or Gentiles, over the whole world.” — Doddridge. — Ed. suffered sufficiently for the whole world, but efficiently only for the elect. This solution has commonly prevailed in the schools. Though then I allow that what has been said is true, yet I deny that it is suitable to this passage; for the design of John was no other than to make this benefit common to the whole Church. Then under the word all or whole, he does not include the reprobate, but designates those who should believe as well as those who were then scattered through various parts of the world. For then is really made evident, as it is meet, the grace of Christ, when it is declared to be the only true salvation of the world.

1 John 2: 3-6

3. And hereby we do know that we know him, if we keep his commandments.

3. Atque in hoc cognoscimus quod cognovimus eum, si praecepta ejus servamus.

4. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.

4. Qui dicit, Novi eum, et praecepta ejus non servat, mendax est, et in eo veritas non est.

5. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.

5. Qui vero servat ejus sermonem, vere in ipso charitas Dei perfecta est; in hoc cognoscimus quod in ipso sumus.

6. He that saith he abideth in him ought himself also so to walk,even as he walked.

6. Qui dicit se in eo manere, debet, sicut ille ambulavit, ita et ipse ambulare.

3 And hereby, or by this. After having treated of the doctrine respecting the gratuitous remission of sins, he comes to the exhortations which belong to it, and which depend on it. And first indeed he reminds us that the knowledge of God, derived from the gospel, is not ineffectual, but that obedience proceeds from it. He then shews what God especially requires from us, what is the chief thing in life, even love to God. What we read here of the living knowledge of God, the Scripture does not without reason repeat everywhere; for nothing is more common in the world than to draw the doctrine of religion to frigid speculations. In this way theology has been adulterated by the Sorbonian sophists, so that from their whole science not even the least spark of true religion shines forth. And curious men do everywhere learn so much from God’s word, as enables them to prattle for the sake of display. In short, no evil has been more common in all ages than vainly to profess God’s name.

John then takes this principle as granted, that the knowledge of God is efficacious. He hence concludes, that they by no means know God who keep not his precepts or commandments. Plato, though groping in darkness, yet denied that “the beautiful” which he imagined, could be known, without filling man with the admiration of itself; so he says in his Phaedrus and in other places. How then is it possible for thee to know God, and to be moved by no feeling? Nor does it indeed proceed only from God’s nature, that to know him is immediately to love him; but the Spirit also, who illuminates our minds, inspires our hearts with a feeling conformable to our knowledge. At the same time the knowledge of God leads us to fear him and to love him. For we cannot know him as Lord and Father, as he shews himself, without being dutiful children and obedient servants. In short, the doctrine of the gospel is a lively mirror in which we contemplate the image of God, and are transformed into the same, as Paul teaches us in 2 Corinthians 3:18. Where, therefore, there is no pure conscience, nothing can be there but an empty phantom of knowledge.

We must notice the order when he says, We do know that we know him; for he intimates that obedience is so connected with knowledge, that the last is yet in order the first, as the cause is necessarily before its effect.

If we keep his commandments But there is no one who in everything keeps them; there would thus be no knowledge of God in the world. To this I answer, that the Apostle is by no means inconsistent with himself; since he has before shewed that all are guilty before God, he does not understand that those who keep his commandments wholly satisfy the law (no such example can be found in the world;) but that they are such as strive, according to the capacity of human infirmity, to form their life in conformity to the will of God. For whenever Scripture speaks of the righteousness of the faithful, it does not exclude the remission of sins, but on the contrary, begins with it.

But we are not hence to conclude that faith recumbs on works; for though every one receives a testimony to his faith from his works, yet it does not follow that it is founded on them, since they are added as an evidence. Then the certainty of faith depends on the grace of Christ alone; but piety and holiness of life distinguish true faith from that knowledge of God which is fictitious and dead; for the truth is, that those who are in Christ, as Paul says, have put off the old man. (Colossians 3:9.)

4 He that saith, I know him How does he prove that they are liars who boast that they have faith without piety? even by the contrary effect; for he has already said, that the knowledge of God is efficacious. For God is not known by a naked imagination, since he reveals himself inwardly to our hearts by the Spirit. Besides, as many hypocrites vainly boast that they have faith, the Apostle charges all such with falsehood; for what he says would be superfluous, were there no false and vain profession of Christianity made by man.

5 But whoso keepeth He now defines what a true keeping of God’s law is, even to love God. This passage is, I think, incorrectly explained by those who understand that they please the true God who keep his word. Rather take this as its meaning, “to love God in sincerity of heart, is to keep his commandments.” For he intended, as I have before reminded you, briefly to shew what God requires from us, and what is the holiness of the faithful. Moses also said the same thing, when he stated the sum of the law.

“Now, O Israel, what does the Lord require of thee, but to fear and love him, and to walk in his precepts?” (Deuteronomy 10:12.)

And again he says,

“Choose life, even to love the Lord thy God, to serve him and to cleave to him.” (Deuteronomy 30:19, 20)

For the law, which is spiritual, does not command only external works, but enjoins this especially, to love God with the whole heart.

That no mention is here made of what is due to men, ought not to be viewed as unreasonable; for brotherly love flows immediately from the love of God, as we shall hereafter see. Whosoever, then, desires that his life should be approved by God, must have all his doings directed to this end. If any one objects and says, that no one has ever been found who loved God thus perfectly; to this I reply, that it is sufficient, provided every one aspired to this perfection according to the measure of grace given unto him. In the meantime, the definition is, that the perfect love of God is the complete keeping of his law. To make progress in this as in knowledge, is what we ought to do.

Hereby know we that we are in him He refers to that fruit of the gospel which he had mentioned, even fellowship with the Father and the Son; and he thus confirms the former sentence, by stating what follows, as a consequence. For if it be the end of the gospel to hold communion with God, and no communion can be without love, then no one makes a real progress in faith except he who cleaves from the heart to God.

6 He that saith he abideth in him As he has before set before us God as light for an example, he now calls us also to Christ, that we may imitate him. Yet he does not simply exhort us to imitate Christ; but from the union we have with him, he proves that we ought to be like him. A likeness in life and deeds, he says, will prove that we abide in Christ. But from these words he passes on to the next clause, which he immediately adds respecting love to the brethren.

1 John 2: 7-11

7. Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.

7. Fratres, non mandatum novum mandment scribo vobis, sed mandatum vetus, quod habuistis ab initio: mandatum vetus est sermo quem audistis ab initio.

8. Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth.

8. Rursum mandatum novum scribo vobis, quae est veritas in ipso et in vobis; quia tenebrae transeunt, et lumen verum jam lucet.

9. He that saith he is in the light, and hateth his brother, is in darkness even until now.

9. Quia dicit se in luce esse, et fratrem suum odit, in tenebræ est adhuc.

10. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.

10. Qui diligit fratrem suum, in luce manet, et offendiculum in eo non est.

11. But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.

11. Qui vero fratrem suum odit, in tenebris ambulat, nec scit quo vadat, quia tenebrae excaecarunt oculos ejus.

7 Brethren, I write no new commandment This is an explanation of the preceding doctrine, that to love God is to keep his commandments. And not without reason did he largely dwell on this point. First, we know that novelty is disliked or suspected. Secondly, we do not easily undertake an unwonted yoke. In addition to these things, when we have embraced any kind of doctrine, we dislike to have anything changed or made new in it. For these reasons John reminds us, that he taught nothing respecting love but what had been heard by the faithful from the beginning, and had by long usage become old.

Some explain oldness differently, even that Christ now prescribes no other rule of life under the Gospel than what God did formerly under the Law. This is indeed most true; nor do I object but that he afterwards calls in this sense the word of the gospel the old commandment But I think that he now means only, that these were the first elements of the gospel, that they had been thus taught from the beginning, that there was no reason why they should refuse that as unusual by which they ought to have been long ago imbued. For the relative seems to be used in a causative sense. He calls it then old, not because it was taught the fathers many ages before, but because it had been taught them on their new entrance into a religious life. And it served much to claim their faith, that it had proceeded from Christ himself from whom they had received the gospel. That this view is correct, appears evident from the words, “which ye had from the beginning;” he calls it “old,” because they had been taught it from “the beginning,” that is, of the gospel. Then “new” can mean no other thing than what Calvin states, that it continues still in force, it being, as it were, always new. — Ed.

The old commandment The word old, in this place, probably extends further; for the sentence is fuller, when he says, the word which ye have heard from the beginning is the old commandment And as I, indeed, think, he means that the gospel ought not to be received as a doctrine lately born, but what has proceeded from God, and is his eternal truth; as though he had said, “Ye ought not to measure the antiquity of the gospel which is brought to you, by time; since therein is revealed to you the eternal will of God: not only then has God delivered to you this rule of a holy life, when ye were first called to the faith of Christ, but the same has always been prescribed and approved by him.” And, doubtless, this only ought to be deemed antiquity, and deserves faith and reverence, which has its origin from God. For the fictions of men, whatever long prescription of years they may have, cannot acquire so much authority as to subvert the truth of God.

8 Again, a new commandment Interpreters do not appear to me to have attained the meaning of the Apostle. He says new, because God, as it were, renews it by daily suggesting it, so that the faithful may practice it through their whole life, for nothing more excellent can be sought for by them. The elements which children learn give place in time to what is higher and more solid. On the contrary, John denies that the doctrine respecting brotherly love is of this kind, is one which grows old with time, but that it is perpetually in force, so that it is no less the highest perfection than the very beginning.

It was, however, necessary that this should be added, for as men are more curious than what they ought to be, there are many who always seek something new. Hence there is a weariness as to simple doctrine, which produces innumerable prodigies of errors, when every one gapes continually for new mysteries. Now, when it is known that the Lord proceeds in the same even course, in order to keep us through life in that which we have learnt, a bridle is cast on desires of this kind. Let him, then, who would reach the goal of wisdom, as to the right way of living, make proficiency in love.

Which then is true, or which is truth. He proves by this reason what he had said; for this one command respecting love, as to our conduct in life, constitutes the whole truth of Christ. Besides, what other greater revelation can be expected? for Christ, doubtless, is the end and the completion of all things. Hence the word truth means this, that they stood, as it were at the goal, for it is to be taken for a completion or a perfect state. He joins Christ to them, as the head to the members, as though he had said, that the body of the Church has no other perfection, or, that they would then be really united to Christ, if holy love existed continually among them.

Some give another explanation, “That which is the truth in Christ, is also in you.” But I do not see what the meaning of this is.

Because the darkness is past. The present time is here instead of the past; for he means, that as soon as Christ brings light, we have the full brightness of knowledge: not that every one of the faithful becomes wise the first day as much as he ought to be, (for even Paul testifies that he labored to apprehend what he had not apprehended, (Philippians 3:12,) but that the knowledge of Christ alone is sufficient to dissipate darkness. Hence, daily progress is necessary; and the faith of every one has its dawn before it reaches the noonday. But as God continues the inculcation of the same doctrine, in which he bids us to make advances, the knowledge of the Gospel is justly said to be the true light, when Christ, the Sun of righteousness, shines. Thus the way is shut up against the audacity of those men who try to corrupt the purity of the Gospel by their own fictions; and we may safely denounce an anathema on the whole theology of the Pope, for it wholly obscures the true light.

9 He that saith he is in the light He pursues the same metaphor. He said that love is the only true rule according to which our life is to be formed; he said that this rule or law is presented to us in the Gospel; he said, lastly, that it is there as the meridian light, which ought to be continually looked on. Now, on the other hand, he concludes that all are blind and walk in darkness who are strangers to love. But that he mentioned before the love of God and now the love of the brethren, involves no more contrariety than there is between the effect and its cause. Besides, these are so connected together that they cannot be separated.

John says in the third chapter, that we falsely boast of love to God, except we love our brethren; and this is most true. But he now takes love to the brethren as a testimony by which we prove that we love God. In short, since love so regards God, that in God it embraces men, there is nothing strange in this, that the Apostle, speaking of love, should refer at one time to God, at another to the brethren; and this is what is commonly done in Scripture. The whole perfection of life is often said to consist in the love of God; and again, Paul teaches us, that the whole law is fulfilled by him who loves his neighbor, (Romans 13:8;) and Christ declares that the main points of the law are righteousness, judgment, and truth. (Matthew 23:23.) Both these things are true and agree well together, for the love of God teaches us to love men, and we also in reality prove our love to God by loving men at his command. However this may be, it remains always certain that love is the rule of life. And this ought to be the more carefully noticed, because all choose rather almost anything else than this one commandment of God.

To the same purpose is what follows, and there is no occasion of stumbling in him — that is, in him who acts in love; for, he who thus lives will never stumble. Literally, “and to him there is not a stumblingblock;” that is, nothing that causes him to stumble or fall. He is not like him mentioned in the next verse, who “walks in darkness and knows not whither he goeth.” The sentence seems to have been taken from Psalm 119:165, with this only difference, that it is “to them,” instead of “to him.” There is in the Sept no preposition, but in Hebrew the preposition “to” is used; and ἐν has sometimes this meaning in the New Testament. See Colossians 1:23; 1 Thessalonians 4:7. — Ed.

11. But he that hateth his brother. He again reminds us, that whatever specious appearance of excellency thou shewest, there is yet nothing but what is sinful if love be absent. This passage may be compared with the thirteenth chapter of the First Epistle to the Corinthians, and no long explanation is needed. But this doctrine is not understood by the world, because the greater part are dazzled by all sorts of masks or disguises. Thus, fictitious sanctity dazzles the eyes of almost all men, while love is neglected, or, at least, driven to the farthest corner.

1 John 2:12-14

12. I write unto you, little children, because your sins are forgiven you for his name’s sake.

12. Scribo vobis, filioli, quoniam remittuntur vobis peccata vestra propter homer ejus.

13. I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father.

13. Scribo vobis, patres, quoniam novistis eum qui est ab initio. Scribo vobis, adolescentes, quoniam vicistis malum illum. Scribo vobis, pueri, quoniam novistis Patrem.

14. I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.

14. Scripsi vobis, patres, quoniam novistis eum qui est ab initio. Scripsi vobis, adolescentes, quia fortes estis, et verbum Dei manet in vobis, et vicistis malum illum.

12 Little children This is still a general declaration, for he does not address those only of a tender age, but by little children he means men of all ages, as in the first verse, and also hereafter. I say this, because interpreters have incorrectly applied the term to children. But John, when he speaks of children, calls them παιδία, a word expressive of age; but here, as a spiritual father, he calls the old as well as the young, τεκνία He will, indeed, presently address special words to different ages; yet they are mistaken who think that he begins to do so here. But, on the contrary, lest the preceding exhortation should obscure the free remission of sins, he again inculcates the doctrine which peculiarly belongs to faith, in order that the foundation may with certainty be always retained, that salvation is laid up for us in Christ alone.

Holiness of life ought indeed to be urged, the fear of God ought to be carefully enjoined, men ought to be sharply goaded to repentance, newness of life, together with its fruits, ought to be commended; but still we ought ever to take heed, lest the doctrine of faith be smothered, — that doctrine which teaches that Christ is the only author of salvation and of all blessings; on the contrary, such moderation ought to be presented, that faith may ever retain its own primacy. This is the rule prescribed to us by John: having faithfully spoken of good works, lest he should seem to give them more importance than he ought to have done, he carefully calls us back to contemplate the grace of Christ.

Your sins are forgiven you Without this assurance, religion would not be otherwise than fading and shadowy; nay, they who pass by the free remission of sins, and dwell on other things, build without a foundation. John in the meantime intimates, that nothing is more suitable to stimulate men to fear God than when they are rightly taught what blessing Christ has brought to them, as Paul does, when he beseeches by the bowels of God’s mercies. (Philippians 2:1.)

It hence appears how wicked is the calumny of the Papists, who pretend that the desire of doing what is right is frozen, when that is extolled which alone renders us obedient children to God. For the Apostle takes this as the ground of his exhortation, that we know that God is so benevolent to us as not to impute to us our sins.

For his name’s sake The material cause is mentioned, lest we should seek other means to reconcile us to God. For it would not be sufficient to know that God forgives us our sins, except we came directly to Christ, and to that price which he paid on the cross for us. And this ought the more to be observed, because we see that by the craft of Satan, and by the wicked fictions of men, this way is obstructed; for foolish men attempt to pacify God by various satisfactions, and devise innumerable kinds of expiations for the purpose of redeeming themselves. For as many means of deserving pardon we intrude on God, by so many obstacles are we prevented from approaching him. Hence John, not satisfied with stating simply the doctrine, that God remits to us our sins, expressly adds, that he is propitious to us from a regard to Christ, in order that he might exclude all other reasons. We also, that we may enjoy this blessing, must pass by and forget all other names, and rely only on the name of Christ.

13 I write unto you, fathers He comes now to enumerate different ages, that he might shew that what he taught was suitable to every one of them. For a general address sometimes produces less effect; yea, such is our perversity, that few think that what is addressed to all belongs to them. The old for the most part excuse themselves, because they have exceeded the age of learning; children refuse to learn, as they are not yet old enough; men of middle age do not attend, because they are occupied with other pursuits. Lest, then, any should exempt themselves, he accommodates the Gospel to all. And he mentions three ages, the most common division of human life. Hence also, the Lacedemonian chorus had three orders; the first sang, “What ye are we shall be;” the last, “What ye are we have been;” and the middle, “We are what one of you have been and the other will be.” Into these three degrees John divides human life.

He, indeed, begins with the old, and says that the Gospel is suitable to them, because they learnt from it to know the eternal Son of God. Moroseness is the character of the old, but they become especially unteachable, because they measure wisdom by the number of years. Besides, Horace in his Art of Poetry, has justly noticed this fault in them, that they praise the time of their youth and reject whatever is differently done or said. This evil John wisely removes, when he reminds us that the Gospel contains not only a knowledge that is ancient, but what also leads us to the very eternity of God. It hence follows that there is nothing here which they can dislike. He says that Christ was from the beginning; I refer this to his Divine presence, as being co-eternal with the Father, as well as to his power, of which the Apostle speaks in Hebrews, that he was yesterday what he is today; as though he had said,

“If antiquity delights you, ye have Christ, who is superior to all antiquity; therefore his disciples ought not to be ashamed of him who includes all ages in Himself.” (Hebrews 13:8)

We must, at the same time, notice what that religion is which is really ancient, even that which is founded on Christ, for otherwise it will be of no avail, however long it may have existed, if it derives its origin from error.

I write unto you, young men Though it be a diminutive word, νεανίσκοι, The diminutive termination often expresses affection; hence νεανίσκοι may properly be rendered, “dear youth,” or “dear young men;” and so τεκνία μου, in the first verse, may be rendered, “My dear children.” — Ed yet there is no doubt but that he directs his word to all who were in the flower of their age. We also know that those of that age are so addicted to the vain cares of the world, that they think but little of the kingdom of God; for the rigor of their minds and the strength of their bodies in a manner inebriate them. Hence the Apostle reminds them where true strength is, that they might no more exult as usual in the flesh. Ye are strong, he says, because ye have overcome Satan. The copulative here is to be rendered causatively. And, doubtless, that strength is what we ought to seek, even that which is spiritual. At the same time he intimates that it is not had otherwise than from Christ, for he mentions the blessings which we receive through the Gospel. He says that they had conquered who were as yet engaged in the contest; but our condition is far otherwise than that of those who fight under the banners of men, for war is doubtful to them and the issue is uncertain; but we are conquerors before we engage with the enemy, for our head Christ has once for all conquered for us the whole world.

I write unto you, young children They needed another direction. That the Gospel is well adapted to young children the Apostle concludes, because they find there the Father. We now see how diabolical is the tyranny of the Pope, which drives away by threats all ages from the doctrine of the Gospel, while the Spirit of God so carefully addresses them all.

But these things which the Apostle makes particular, are also general; for we should wholly fall off into vanity, except our infirmity were sustained by the eternal truth of God. There is nothing in us but what is frail and fading, except the power of Christ dwells in us. We are all like orphans until we attain the grace of adoption by the Gospel. Hence, what he declares respecting young children is also true as to the old. But yet his object was to apply to each what was most especially necessary for them, that he might shew that they all without exception stood in need of the doctrine of the Gospel. The particle ὅτι is explained in two ways, but the meaning I have given to it is the best, and agrees better with the context.

14 I have written unto you, fathers These repetitions I deem superfluous; and it is probable that when unskillful readers falsely thought that he spoke twice of little children, they rashly introduced the other two clauses. It might at the same time be that John himself, for the sake of amplifying, inserted the second time the sentence respecting the young men, (for he adds, that they were strong, which he had not said before;) but that the copyists presumptuously filled up the number. There are no different readings that can justify the supposition of an interpolation. The only reading that Griesbach considers probable is ἔγραψα for γράφω at the end of the 13th verse. If that be adopted, then the three characters are twice mentioned, and in regular order. The objection that τεκνία in ver. 12, is παιδία in ver. 13, is not valid, for he uses the latter in the same sense as the former in ver. 18, as denoting Christians in general; while here, in connection with “fathers” and “young men,” they must mean those young in years or in the profession of the gospel. The repetition is for the sake of emphasis. — Ed

1 John 2:15-17

15. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

15. Ne diligatis mundum, neque ea quae in mundo sunt: si quis diligit mundum non est charitas Patris in eo.

16. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

16. Quia quicquid est in mundo (nempe concupiscentia carnis, concupiscentia oculorum, et superbia vitae) non est ex Patre, sed ex mundo est.

17. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

17. Atqui mundus transit, et concupiscentia ejus; qui autem facit voluntatem Dei manet in aeternum.

15 Love not He had said before that the only rule for living religiously, is to love God; but as, when we are occupied with the vain love of the world, we turn away all our thoughts and affections another way, this vanity must first be torn away from us, in order that the love of God may reign within us. Until our minds are cleansed, the former doctrine may be iterated a hundred times, but with no effect: it would be like pouring water on a ball; you can gather, no, not a drop, because there is no empty place to retain water. It is considered by many, such as Macknight and Scott, that the three former verses are connected with this — that the particulars stated with regard to little children, fathers, and young men, are adduced as reasons to enforce this exhortation, “Love not the world,” etc. And this no doubt is the best view of the passage. — Ed.

By the world understand everything connected with the present life, apart from the kingdom of God and the hope of eternal life. So he includes in it corruptions of every kind, and the abyss of all evils. In the world are pleasures, delights, and all those allurements by which man is captivated, so as to withdraw himself from God. There are two things, the world, and the things that are in the world. The world, thus distinguished from what is in it, means, according to Macknight, the wicked and unbelieving, the men of the world, as when our Savior says, “the world,” that is, the unbelieving Jews, “hateth you,” John 15:19. According to this view, the contrast in verse 17 appears very suitable, “The world (the ungodly men of the world) passeth away, and its lust, (their lust;) but he that doeth the will of God abideth for ever.” Others think that the blessings of the world are meant, the good things necessary for the support of man, and that these are not to be loved, though they may be rightly used. In this case, “in the world” must have a different meaning, a thing not unusual in Scripture; it must mean in the present state of things. But the most consistent view is the first, that is, to take “the world” throughout as signifying the ungodly men of the world. What prevail among them are the lusts here mentioned, — sensual gratification, avarice, and ambition, the three gods who rule and reign in mankind. — Ed.

Moreover, the love of the world is thus severely condemned, because we must necessarily forget God and ourselves when we regard nothing so much as the earth; and when a corrupt lust of this kind rules in man, and so holds him entangled that he thinks not of the heavenly life, he is possessed by a beastly stupidity.

If any man love the world He proves by an argument from what is contrary, how necessary it is to cast away the love of the world, if we wish to please God; and this he afterwards confirms by an argument drawn from what is inconsistent; for what belongs to the world is wholly at variance with God. We must bear in mind what I have already said, that a corrupt mode of life is here mentioned, which has nothing in common with the kingdom of God, that is, when men become so degenerated, that they are satisfied with the present life, and think no more of immortal life than mute animals. Whosoever, then, makes himself thus a slave to earthly lusts, cannot be of God.

16 The lust of the flesh, or, namely, the lust of the flesh. The old interpreter renders the verse otherwise, for from one sentence he makes two. Those Greek authors do better, who read these words together, “Whatever is in the world is not of God;” and then the three kinds of lusts they introduce parenthetically. For John, by way of explanation, inserted these three particulars as examples, that he might briefly shew what are the pursuits and thoughts of men who live for the world; but whether it be a full and complete division, it does not signify much; though you will not find a worldly man in whom these lusts do not prevail, at least one of them. It remains for us to see what he understands by each of these.

The first clause is commonly explained of all sinful lusts in general; for the flesh means the whole corrupt nature of man. Though I am unwilling to contend, yet I am unwilling to dissemble that I approve of another meaning. Paul, when forbidding, in Romans 13:14, to make provision for the flesh as to its lusts, seems to me to be the best interpreter of this place. What, then, is the flesh there? even the body and all that belongs to it. What, then, is the lust or desire of the flesh, but when worldly men, seeking to live softly and delicately, are intent only on their own advantages? Well known from Cicero and others, is the threefold division made by Epicurus; for he made this difference between lusts; he made some natural and necessary, some natural and not necessary, and some neither natural nor necessary. But John, well knowing the insubordination (ἀταξία)of the human heart unhesitantly condemns the lust of the flesh, because it always flows out immoderately, and never observes any due medium. He afterwards comes gradually to grosser vices.

The lust of the eyes He includes, as I think, libidinous looks as well as the vanity which delights in pomps and empty splendor.

In the last place follows pride or haughtiness; with which is connected ambition, boasting, contempt of others, blind love of self, headstrong self-confidence.

The sum of the whole is, that as soon as the world presents itself, our lusts or desires, when our heart is corrupt, are captivated by it, like unbridled wild beasts; so that various lusts, all which are adverse to God, bear rule in us. The Greek word, βὶος rendered life, (vita,) means the way or manner of living.

17 And the world passeth away As there is nothing in the world but what is fading, and as it were for a moment, he hence concludes that they who seek their happiness from it, make a wretched and miserable provision for themselves, especially when God calls us to the ineffable glory of eternal life; as though he had said, “The true happiness which God offers to his children, is eternal; it is then a shameful thing for us to be entangled with the world, which with all its benefits will soon vanish away.” I take lust here metonymically, as signifying what is desired or coveted, or what captivates the desires of men. The meaning is, that what is most precious in the world and deemed especially desirable, is nothing but a shadowy phantom.

By saying that they who do the will of God shall abide for ever, or perpetually, he means that they who seek God shall be perpetually blessed. Were any one to object and say, that no one doeth what God commands, the obvious answer is, that what is spoken of here is not the perfect keeping of the law, but the obedience of faith, which, however imperfect it may be, is yet approved by God. The will of God is first made known to us in the law; but as no one satisfies the law, no happiness can be hoped from it. But Christ comes to meet the despairing with new aid, who not only regenerates us by his Spirit that we may obey God, but makes also that our endeavor, such as it is, should obtain the praise of perfect righteousness.

1 John 2:18-19

18. Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.

18. Filioli, novissima hora est; et sicut audistis quod Antichristus venturus sit, etiam nunc Antichristi multi coeperunt esse: unde scimus esse novissimam horam.

19. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out, that they might be made manifest that they were not all of us.

19. Ex nobis egressi sunt, sed non erant ex nobis; nam si fuissent ex nobis, permansissent utique nobiscum; sed ut manifesti fierent quod non erant omnes ex nobis.

18 It is the last time, or hour. He confirms the faithful against offenses by which they might have been disturbed. Already many sects had risen up, which rent the unity of faith and caused disorder in the churches. But the Apostle not only fortifies the faithful, lest they should falter, but turns the whole to a contrary purpose; for he reminds them that the last time had already come, and therefore he exhorts them to a greater vigilance, as though he had said, “Whilst various errors arise, it behooves you to be awakened rather than to be overwhelmed; for we ought hence to conclude that Christ is not far distant; let us then attentively look for him, lest he should come upon us suddenly.” In the same way it behooves us to comfort ourselves at this day, and to see by faith the near advent of Christ, while Satan is causing confusion for the sake of disturbing the Church, for these are the signs of the last time.

But so many ages having passed away since the death of John, seem to prove that this prophecy is not true: to this I answer, that the Apostle, according to the common mode adopted in the Scripture, declares to the faithful, that nothing more now remained but that Christ should appear for the redemption of the world. But as he fixes no time, he did not allure the men of that age by a vain hope, nor did he intend to cut short in future the course of the Church and the many successions of years during which the Church has hitherto remained in the world. And doubtless, if the eternity of God’s kingdom be borne in mind, so long a time will appear to us as a moment. We must understand the design of the Apostle, that he calls that the last time, during which all things shall be so completed, that nothing will remain except the last revelation of Christ.

As ye have heard that antichrist will come He speaks as of a thing well known. We may hence conclude that the faithful had been taught and warned from the beginning respecting the future disorder of the Church, in order that they might, carefully keep themselves in the faith they professed, and also instruct posterity in the duty of watchfulness. For it was God’s will that his Church should be thus tried, lest any one knowingly and willingly should be deceived, and that there might be no excuse for ignorance. But we see that almost the whole world has been miserably deceived, as though not a word had been said about Antichrist.

Moreover, under the Papacy there is nothing more notorious and common than the future coming of Antichrist; and yet they are so stupid, that they perceive not that his tyranny is exercised over them. Indeed, the same thing happens altogether to them as to the Jews; for though they hold the promises respecting the Messiah, they are yet further away from Christ than if they had never heard his name; for the imaginary Messiah, whom they have invented for themselves, turns them wholly aside from the Son of God; and were any one to shew Christ to them from the Law and the Prophets, he would only spend his labor in vain. The Popes have imagined an Antichrist, who for three years and a half is to harass the Church. All the marks by which the Spirit of God has pointed out Antichrist, clearly appear in the Pope; but the triennial Antichrist lays fast hold on the foolish Papists, so that seeing they do not see. Let us then remember, that Antichrist has not only been announced by the Spirit of God, but that also the marks by which he may be distinguished have been mentioned.

Even now are there many antichrists. This may seem to have been added by way of correction, as they falsely thought that it would be some one kingdom; but it is not so. They who suppose that he would be only one man, are indeed greatly mistaken. For Paul, referring to a future defection, plainly shows that it would be a certain body or kingdom. (2 Thessalonians 2:3.) He first predicts a defection that would prevail through the whole Church, as a universal evil; he then makes the head of the apostasy the adversary of Christ, who would sit in the temple of God, claiming for himself divinity and divine honors. Except we desire willfully to err, we may learn from Paul’s description to know Antichrist. That passage I have already explained; it is enough now touch on it by the way.

But how can that passage agree with the words of John, who says that there were already many antichrists? To this I reply, that John meant no other thing than to say, that some particular sects had already risen, which were forerunners of a future Antichrist; for Cerinthus, Basilides, Marcion, Valentinus, Ebion, Arrius, and others, were members of that kingdom which the Devil afterwards raised up in opposition to Christ. Properly speaking, Antichrist was not yet in existence; but the mystery of iniquity was working secretly. But John uses the name, that he might effectually stimulate the care and solicitude of the godly to repel frauds.

But if the Spirit of God even then commanded the faithful to stand on their watch, when they saw at a distance only signs of the coming enemy, much less is it now a time for sleeping, when he holds the Church under his cruel and oppressive tyranny, and openly dishonors Christ.

19 They went out from us He anticipates another objection, that the Church seemed to have produced these pests, and to have cherished them for a time in its bosom. For certainly it serves more to disturb the weak, when any one among us, professing the true faith, falls away, than when a thousand aliens conspire against us. He then confesses that they had gone out from the bosom of the Church; but he denies that they were ever of the Church. But the way of removing this objection is, to say, that the Church is always exposed to this evil, so that it is constrained to bear with many hypocrites who know not Christ, really, however much they may by the mouth profess his name.

By saying, They went out from us, he means that they had previously occupied a place in the Church, and were counted among the number of the godly. He, however, denies that they were of them, though they had assumed the name of believers, as chaff though mixed with wheat on the same floor cannot yet be deemed wheat.

For if they had been of us He plainly declares that those who fell away had never been members of the Church. And doubtless the seal of God, under which he keeps his own, remains sure, as Paul says, (2 Timothy 2:19.) But here arises a difficulty, for it happens that many who seemed to have embraced Christ, often fall away. To this I answer, that there are three sorts of those who profess the Gospel; there are those who feign piety, while a bad conscience reproves them within; the hypocrisy of others is more deceptive, who not only seek to disguise themselves before men, but also dazzle their own eyes, so that they seem to themselves to worship God aright; the third are those who have the living root of faith, and carry a testimony of their own adoption firmly fixed in their hearts. The two first have no stability; of the last John speaks, when he says, that it is impossible that they should be separated from the Church, for the seal which God’s Spirit engraves on their hearts cannot be obliterated; the incorruptible seed, which has struck roots, cannot be pulled up or destroyed.

He does not speak here of the constancy of men, but of God, whose election must be ratified. He does not then, without reason declare, that where the calling of God is effectual, perseverance would be certain. He, in short, means that they who fall away had never been thoroughly imbued with the knowledge of Christ, but had only a light and a transient taste of it.

That they might be made manifest He shews that trial is useful and necessary for the Church. It hence follows, on the other hand, that there is no just cause for perturbation. Since the Church is like a threshing-floor, the chaff must be blown away that the pure wheat may remain. This is what God does, when he casts out hypocrites from the Church, for he then cleanses it from refuse and filth.

1 John 2:20-23

20. But ye have an unction from the Holy One, and ye know all things.

20. Et vos unctionem habetis a Sancto, et novistis omnia.

21. I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.

21. Non scripsi vobis, quia non noveritis veritatem; sed quia novistis eam, et quia omne mendacium ex veritate non est.

22. Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.

22. Quis est mendax, nisi qui negat Jesum esse Christum? Hic est antichristus, qui negat Patrem et Filium.

23. Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also.

23. Omnis qui negat Filium, neque Patrem habet.

20 But ye have an unction. The Apostle modestly excuses himself for having so earnestly warned them, lest they should think that they were indirectly reproved, as though they were rude and ignorant of those things which they ought to have well known. So Paul conceded wisdom to the Romans, that they were able and fit to admonish others. He at the same time shewed that they stood in need of being reminded, in order that they might rightly perform their duty. (Romans 15:14, 15.) The Apostles did not, however, speak thus in order to flatter them; but they thus wisely took heed lest their doctrine should be rejected by any, for they declared what was suitable and useful, not only to the ignorant, but also to those well instructed in the Lord’s school.

Experience teaches us how fastidious the ears of men are. Such fastidiousness ought indeed to be far away from the godly; it yet behooves a faithful and wise teacher to omit nothing by which he may secure a hearing from all. And it is certain that we receive what is said with less attention and respect, when we think that he who speaks disparages the knowledge which has been given us by the Lord. The Apostle by this praise did at the same time stimulate his readers, because they who were endued with the gift of knowledge, had less excuse if they did not surpass others in their proficiency.

The state of the case is, that the Apostle did not teach them as though they were ignorant, and acquainted only with the first elements of knowledge, but reminded them of things already known, and also exhorted them to rouse up the sparks of the Spirit, that a full brightness might shine forth in them. And in the next words he explained himself, having denied that he wrote to them because they knew not the truth, but because they had been well taught in it; for had they been wholly ignorant and novices, they could not have comprehended his doctrine.

Now, when he says that they knew all things, it is not to be taken in the widest sense, but ought to be confined to the subject treated of here. But when he says that they had an unction from the Holy One, he alludes, no doubt, to the ancient types. The oil by which the priests were anointed was obtained from the sanctuary; and Daniel mentions the coming of Christ as the proper time for anointing the Most Holy. (Daniel 9:24.) For he was anointed by the Father, that he might pour forth on us a manifold abundance from his own fullness. It hence follows that men are not rightly made wise by the acumen of their own minds, but by the illumination of the Spirit; and further, that we are not otherwise made partakers of the Spirit than through Christ, who is the true sanctuary and our only high priest. “From the Holy One,” from the Father, say some; from the Son, say others; from the Holy Spirit, according to a third party. By comparing this verse with the 27th and the 28th verse, we see reason to conclude that the “Holy One” is Christ, who had promised the Spirit to teach his people. The unction, or the anointing, is the act of the Spirit by which the truth is taught. — Ed.

21 And that no lie is of the truth. He concedes to them a judgment, by which they could distinguish truth from falsehood; for it is not the dialectic proposition, that falsehood differs from truth, (such as are taught as general rules in the schools;) but what is said is applied to that which is practical and useful; as though he had said, that they did not only hold what was true, but were also so fortified against the impostures and fallacies of the ungodly, that they wisely took heed to themselves. Besides, he speaks not of this or of that kind of falsehood; but he says, that whatever deception Satan might contrive, or in whatever way he might attack them, they would be able readily to distinguish between light and darkness, because they had the Spirit as their guide.

22 Who is a liar He does not assert that they alone were liars who denied that the Son of God appeared in the flesh, lest no one in unloosing the knot should above measure torment himself; but that they surpassed all others, as though he had said, that except this be deemed a lie, no other could be so reckoned; as we are wont commonly to say, “If perfidy towards God and men is not a crime, what else can we call a crime?” Taking this view of the passage, we may give this rendering, — “Who is a liar, except it be he who denies that Jesus is the Christ?” — Ed.

What he had generally said of false prophets, he now applies to the state of his own time; for he points out, as by the finger, those who disturbed the Church. I readily agree with the ancients, who thought that Cerinthus and Carpocrates are here referred to. But the denial of Christ extends much wider; for it is not enough in words to confess that Jesus is the Christ, except he is acknowledged to be such as the Father offers him to us in the gospel. The two I have named gave the title of Christ to the Son of God, but imagined him to be man only. Others followed them, such as Arius, who, adorning him with the name of God, robbed him of his eternal divinity. Marcion dreamt that he was a mere phantom. Sabellius imagined that he differed nothing from the Father. All these denied the Son of God; for not one of them really acknowledged the true Christ; but, adulterating, as far as they could, the truth respecting him, they devised for themselves an idol instead of Christ. Then broke out Pelagius, who, indeed, raised no dispute respecting Christ’s essence, but allowed him to be true man and God; yet he transferred to us almost all the honor that belongs to him. It is, indeed, to reduce Christ to nothing, when his grace and power are set aside.

So the Papists, at this day, setting up freewill in opposition to the grace of the Holy Spirit, ascribing a part of their righteousness and salvation to the merits of works, feigning for themselves innumerable advocates, by whom they render God propitious to them, have a sort of fictitious Christ, I know not what; but the lively and genuine image of God, which shines forth in Christ, they deform by their wicked inventions; they lessen his power, subvert and pervert his office.

We now see that Christ, is denied, whenever those things which peculiarly belong to him, are taken away from him. And as Christ is the end of the law and of the gospel, and has in himself all the treasures of wisdom and knowledge, so he is the mark at which all heretics level and direct their arrows. Therefore the Apostle does not, without reason, make those the chief impostors, who fight against Christ, in whom the full truth is exhibited to us.

He is Antichrist He speaks not of that prince of defection who was to occupy the seat of God; but all those who seek to overthrow Christ, he puts them among that impious band. And that he might amplify their crime, he asserts that the Father, no less than the Son, is denied by them; as though he had said, “They have no longer any religion, because they wholly cast away God.” And this he afterwards confirms, by adding this reason, that the Father cannot be separated from the Son.

Now this is a remarkable sentence, and ought to be reckoned among the first axioms of our religion. yea, when we have confessed that there is one true God, this second article ought necessarily to be added, that he is no other but he who is made known in Christ. The Apostle does not here treat distinctly of the unity of essence. It is, indeed, certain, that the Son cannot be disunited from the Father, for he is of the same essence, (ὁμοούσιος;) but another thing is spoken of here, that is, that the Father, who is invisible, has revealed himself only in his Son. Hence he is called the image of the Father, (Hebrews 1:3,) because he sets forth and exhibits to us all that is necessary to be known of the Father. For the naked majesty of God would, by its immense brightness, ever dazzle our eyes; it is therefore necessary for us to look on Christ. This is to come to the light, which is justly said to be otherwise inaccessible.

I say, again, that there is not here a distinct discussion respecting the eternal essence of Christ, which he has in common with the Father. This passage is, indeed, abundantly sufficient to prove it: but John calls us to this practical part of faith, that as God has given himself to us to be enjoyed only in Christ, he is elsewhere sought for in vain; or (if any one prefers what is clearer) that as in Christ dwells all the fullness of the Deity, there is no God apart from him. It hence follows, that Turks, Jews, and such as are like them, have a mere idol and not the true God. For by whatever titles they may honor the God whom they worship, still, as they reject him without whom they cannot come to God, and in whom God has really manifested himself to us, what have they but some creature or fiction of their own? They may flatter themselves as much as they please, with their own speculations, who, without Christ, philosophize on divine things; it is still certain that they do nothing but rave and rant, because, as Paul says, they hold not the Head. (Colossians 2:19.) It is obvious, hence, to conclude how necessary is the knowledge of Christ.

Many copies have the opposite sentence, “He who confesses the Son,” etc. But as I think that a note by some copyist has crept into the text, I hesitated not to omit it. The words are found in most of the MSS., and in most of the versions, and in many of the Fathers. Besides, they wholly comport with the usual style of the Apostle, whose common practice it was to state things positively and negatively, and vice versa. Sec especially chap. 5:12. — Ed. But if its insertion be approved, the meaning would be, that there is no right confession of God except the Father be acknowledged in the Son.

Were any one to object and say, that many of the ancients thought rightly of God, to whom Christ was not known: I allow that the knowledge of Christ has not been always so explicitly revealed, nevertheless, I contend that it has been always true, that as the light of the sun comes to us by its rays, so the knowledge of God has been communicated through Christ.

1 John 2:24-29

24. Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.

24. Ergo quod audistis ab initio, in vobis maneat: si in vobis manserit quod ab initio audistis, et vos in Patre et Filio manebitis.

25. And this is the promise that he hath promised us, even eternal life.

25. Atque haec est promissio, quam ipse nobis promisit, nempe vitae eternae (vel, quam nobis pollicitus est vitam eternam.)

26. These things have I written unto you concerning them that seduce you.

26. Haec scripsi vobis de iis qui seducunt vos.

27. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

27. Et unctio quam accepistis ab eo, in vobis manet; neque opus habetis ut quis vos doceat; sed quemadmodum unctio docet vos de omnibus, et veritas est, et non est mendacium; et quemadmodum docuit vos, manete in eo (vel, in ea.)

28. And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.

28. Et nunc filioli, manete in eo, ut quum apparuerit, habeamus fiduciam, neque pudefiamus ab ejus praesentia.

29. If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

29. Si nostis quod justus sit, cognoscite quod quisquis facit justitiam ex eo genitus est.

24 Let that therefore abide in you He annexes an exhortation to the former doctrine; and that it might have more weight, he points out the fruit they would receive from obedience. He then exhorts them to perseverance in the faith, so that they might retain fixed in their hearts what they had learnt.

But when he says, from the beginning, he does not mean that antiquity alone was sufficient to prove any doctrine true; but as he has already shown that they had been rightly instructed in the pure gospel of Christ, he concludes that they ought of right to continue in it. And this order ought to be especially noticed; for were we unwilling to depart from that doctrine which we have once embraced, whatever it may be, this would not be perseverance, but perverse obstinacy. Hence, discrimination ought to be exercised, so that a reason for our faith may be made evident from God’s word: then let inflexible perseverance follow.

The Papists boast of “a beginning,” because they have imbibed their superstitions from childhood. Under this pretense they allow themselves obstinately to reject the plain truth. Such perverseness shews to us, that we ought always to begin with the certainty of truth.

In that which ye have heard Here is the fruit of perseverance, that they in whom God’s truth remains, remain in God. We hence learn what we are to seek in every truth pertaining to religion. He therefore makes the greatest proficiency, who makes such progress as wholly to cleave to God. But he in whom the Father dwells not through his Son, is altogether vain and empty, whatever knowledge he may possess. Moreover, this is the highest commendation of sound doctrine, that it unites us to God, and that in it is found whatever pertains to the real fruition of God.

In the last place, he reminds us that it is real happiness when God dwells in us. The words he uses are ambiguous. They may be rendered, “This is the promise which he has promised to us, even eternal life.” This, which is our version, is, no doubt, the best construction. “Promise” is a metonymy for what is promised: “This is the promise, which he hath promised to us, even eternal life.” “Eternal life” is in apposition with “which.” — Ed. You may, however, adopt either of these renderings, for the meaning is still the same. The sum of what is said is, that we cannot live otherwise than by nourishing to the end the seed of life sown in our hearts. John insists much on this point, that not only the beginning of a blessed life is to be found in the knowledge of Christ, but also its perfection. But no repetition of it can be too much, since it is well known that it has ever been a cause of ruin to men, that being not content with Christ, they have had a hankering to wander beyond the simple doctrine of the gospel.

26 These things have I written unto you The apostle excuses himself again for having admonished them who were well endued with knowledge and judgment. But he did this, that they might apply for the guidance of the Spirit, lest his admonition should be in vain; as though he had said, “I indeed do my part, but still it is necessary that the Spirit of God should direct you in all things; for in vain shall I, by the sound of my voice, beat your ears, or rather the air, unless he speaks within you.”

When we hear that he wrote concerning seducers, we ought always to bear in mind, that it is the duty of a good and diligent pastor not only to gather a flock, but also to drive away wolves’ for what will it avail to proclaim the pure gospel, if we connive at the impostures of Satan? No one, then, can faithfully teach the Church, except he is diligent in banishing errors whenever he finds them spread by seducers. What he says of the unction having been received from him, I refer to Christ.

27 And ye need not Strange must have been the purpose of John, as I have already said, if he intended to represent teaching as useless. He did not ascribe to them so much wisdom, as to deny that they were the scholars of Christ. He only meant that they were by no means so ignorant as to need things as it were unknown to be taught them, and that he did not set before them anything which the Spirit of God might not of himself suggest to them. Absurdly, then, do fanatical men lay hold on this passage, in order to exclude from the Church the use of the outward ministry. He says that the faithful, taught by the Spirit, already understood what he delivered to them, so that they had no need to learn things unknown to them. He said this, that he might add more authority to his doctrine, while every one repeated in his heart an assent to it, engraven as it were by the finger of God. But as every one had knowledge according to the measure of his faith, and as faith in some was small, in others stronger, and in none perfect, it hence follows, that no one knew so much, that there was no room for progress.

There is also another use to be made of this doctrine, — that when men really understand what is needful for them, we are yet to warn and rouse them, that they may be more confirmed. For what John says, that they were taught all things by the Spirit, ought not to be taken generally, but to be confined to what is contained in this passage. He had, in short, no other thing in view than to strengthen their faith, while he recalled them to the examination of the Spirit, who is the only fit corrector and approver of doctrine, who seals it on our hearts, so that we may certainly know that God speaks. For while faith ought to look to God, he alone can be a witness to himself, so as to convince our hearts that what our ears receive has come from him.

And the same is the meaning of these words, As the same anointing teaches you of all things, and is truth; that is, the Spirit is like a seal, by which the truth of God is testified to you. When he adds, and is no lie, he points out another office of the Spirit, even that he endues us with judgment and discernment, lest we should be deceived by lies, lest we should hesitate and be perplexed, lest we should vacillate as in doubtful things.

As it hath taught you, ye shall abide in him, or, abide in him. He had said, that the Spirit abode in them; he now exhorts them to abide in the revelation made by him, and he specifies what revelation it was, “Abide,” he says, “in Christ, as the Spirit hath taught you.” Another explanation, I know, is commonly given, “Abide in it,” that is, the unction. But as the repetition which immediately follows, cannot apply to any but to Christ, I have no doubt but that he speaks here also of Christ; and this is required by the context; for the Apostle dwells much on this point, that the faithful should retain the true knowledge of Christ, and that they should not go to God in any other way.

He at the same time shews, that the children of God are for no other end illuminated by the Spirit, but that they may know Christ. Provided they turned not aside from him, he promised them the fruit of perseverance, even confidence, so as not to be ashamed at his presence. For faith is not a naked and a frigid apprehension of Christ, but a lively and real sense of his power, which produces confidence. Indeed, faith cannot stand, while tossed daily by so many waves, except it looks to the coming of Christ, and, supported by his power, brings tranquillity to the conscience. But the nature of confidence is well expressed, when he says that it can boldly sustain the presence of Christ. For they who indulge securely in their vices, turn their backs as it were on God; nor can they otherwise obtain peace than by forgetting him. This is the security of the flesh, which stupefies men; so that turning away from God, they neither dread sin nor fear death; and in the meantime they shun the tribunal of Christ. But a godly confidence delights to look on God. Hence it is, that the godly calmly wait for Christ, nor do they dread his coming.

29. If ye know that he is righteous He again passes on to exhortations, so that he mingles these continually with doctrine throughout the Epistle; but he proves by many arguments that faith is necessarily connected with a holy and pure life. The first argument is, that we are spiritually begotten after the likeness of Christ; it hence follows, that no one is born of Christ but he who lives righteously. It is at the same time uncertain whether he means Christ or God, when he says that they who are born of him do righteousness. It is a mode of speaking certainly used in Scripture, that we are born of God in Christ; but there is nothing inconsistent in the other, that they are born of Christ, who are renewed by his Spirit. It is the character of John’s style that he often passes as it were abruptly from the Son to the Father, and from the Father to the Son; and often the antecedent is not the next preceding word, but one at some distance: we find this to be the case by what the sentence contains, as in the present instance; the new birth is never ascribed to the Son, referred to in the foregoing verse, but to the Father or to the Spirit. Hence we must conclude that the righteous one spoken of here, who together with the Son is mentioned in the 22d verse, is the Father. As the intervening verses, with the exception of the 23d, which is only explanatory of the previous verse, apply to the Son, so this verse seems to refer to the Father, consistently with a mode of writing common in Scripture. — Ed.

CHAPTER 3

1 John 3:1-3

1. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.

1. Videte (vel, videtis) qualem charitatem dedit nobis Pater, ut filii Dei nominemur: propterea mundus non novit nos, quia non novit ipsum.

2. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

2. Dilecti, nunc filii Dei sumus; et nondum apparuit quid erimus: scimus antera quod si apparuerit, similes ei erimus; quia videbimus eum sicuti est.

3. And every man that hath this hope in him purifieth himself, even as he is pure.

3. Et omnis qui habet hanc spem in eo, purificat seipsum, quemadmodum ille purus est.

CHAPTER 2

1Jo 2:1-29. The Advocacy of Christ Is Our Antidote to Sin While Walking in the Light; for to Know God, We Must Keep His Commandments and Love the Brethren, and Not Love the World, Nor Give Heed to Antichrists, against Whom Our Safety Is through the Inward Anointing of God to Abide in God: So at Christ's Coming We Shall Not Be Ashamed.

1. (1Jo 5:18.)

My little children--The diminutive expresses the tender affection of an aged pastor and spiritual father. My own dear children, that is, sons and daughters (see on 1Jo 2:12).

these things--(1Jo 1:6-10). My purpose in writing what I have just written is not that you should abuse them as giving a license to sin but, on the contrary, "in order that ye may not sin at all" (the Greek aorist, implying the absence not only of the habit, but of single acts of sin [Alford]). In order to "walk in the light" (1Jo 1:5, 7), the first step is confession of sin (1Jo 1:9), the next (1Jo 2:1) is that we should forsake all sin. The divine purpose has for its aim, either to prevent the commission of, or to destroy sin [Bengel].

And, &c.--connected with the former; Furthermore, "if any man sin," let him, while loathing and condemning it, not fear to go at once to God, the Judge, confessing it, for "we have an Advocate with Him." He is speaking of a BELIEVER'S occasional sins of infirmity through Satan's fraud and malice. The use of "we" immediately afterwards implies that we all are liable to this, though not necessarily constrained to sin.

we have an advocate--Advocacy is God's family blessing; other blessings He grants to good and bad alike, but justification, sanctification, continued intercession, and peace, He grants to His children alone.

advocate--Greek, "paraclete," the same term as is applied to the Holy Ghost, as the "other Comforter"; showing the unity of the Second and Third Persons of the Trinity. Christ is the Intercessor for us above; and, in His absence, here below the Holy Ghost is the other Intercessor in us. Christ's advocacy is inseparable from the Holy Spirit's comfort and working in us, as the spirit of intercessory prayer.

righteous--As our "advocate," Christ is not a mere suppliant petitioner. He pleads for us on the ground of justice, or righteousness, as well as mercy. Though He can say nothing good of us, He can say much for us. It is His righteousness, or obedience to the law, and endurance of its full penalty for us, on which He grounds His claim for our acquittal. The sense therefore is, "in that He is righteous"; in contrast to our sin ("if any man sin"). The Father, by raising Him from the dead, and setting Him at His own right, has once for all accepted Christ's claim for us. Therefore the accuser's charges against God's children are vain. "The righteousness of Christ stands on our side; for God's righteousness is, in Jesus Christ, ours" [Luther].

2. And he--Greek, "And Himself." He is our all-prevailing Advocate, because He is Himself "the propitiation"; abstract, as in 1Co 1:30: He is to us all that is needed for propitiation "in behalf of our sins"; the propitiatory sacrifice, provided by the Father's love, removing the estrangement, and appeasing the righteous wrath, on God's part, against the sinner. "There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him" [Bishop Pearson]. The only other place in the New Testament where Greek "propitiation" occurs, is 1Jo 4:10; it answers in the Septuagint to Hebrew, "caphar," to effect an atonement or reconciliation with God; and in Eze 44:29, to the sin offering. In Ro 3:25, Greek, it is "propitiatory," that is, the mercy seat, or lid of the ark whereon God, represented by the Shekinah glory above it, met His people, represented by the high priest who sprinkled the blood of the sacrifice on it.

and--Greek, "yet."

ours--believers: not Jews, in contrast to Gentiles; for he is not writing to Jews (1Jo 5:21).

also for the sins of the whole world--Christ's "advocacy" is limited to believers (1Jo 2:1; 1Jo 1:7): His propitiation extends as widely as sin extends: see on 2Pe 2:1, "denying the Lord that bought them." "The whole world" cannot be restricted to the believing portion of the world (compare 1Jo 4:14; and "the whole world," 1Jo 5:19). "Thou, too, art part of the world, so that thine heart cannot deceive itself and think, The Lord died for Peter and Paul, but not for me" [Luther].

3. hereby--Greek, "in this." "It is herein," and herein only, that we know (present tense) that we have knowledge of (perfect tense, once-for-all obtained and continuing knowledge of) Him" (1Jo 2:4, 13, 14). Tokens whereby to discern grace are frequently given in this Epistle. The Gnostics, by the Spirit's prescient forewarning, are refuted, who boasted of knowledge, but set aside obedience. "Know Him," namely, as "the righteous" (1Jo 2:1, 29); our "Advocate and Intercessor."

keep--John's favorite word, instead of "do," literally, "watch," "guard," and "keep safe" as a precious thing; observing so as to keep. So Christ Himself. Not faultless conformity, but hearty acceptance of, and willing subjection to, God's whole revealed will, is meant.

commandments--injunctions of faith, love, and obedience. John never uses "the law" to express the rule of Christian obedience: he uses it as the Mosaic law.

4. I know--Greek, "I have knowledge of (perfect) Him." Compare with this verse 1Jo 1:8.

5. Not merely repeating the proposition, 1Jo 2:3, or asserting the merely opposite alternative to 1Jo 2:4, but expanding the "know Him" of 1Jo 2:3, into "in Him, verily (not as a matter of vain boasting) is the love of (that is towards) God perfected," and "we are in Him." Love here answers to knowledge in 1Jo 2:3. In proportion as we love God, in that same proportion we know Him, and vice versa, until our love and knowledge shall attain their full maturity of perfection.

his word--His word is one (see on 1Jo 1:5), and comprises His "commandments," which are many (1Jo 2:3).

hereby--in our progressing towards this ideal of perfected love and obedience. There is a gradation: 1Jo 2:3, "know Him"; 1Jo 2:5, "we are in Him"; 1Jo 2:6, "abideth in Him"; respectively, knowledge, fellowship, abiding constancy. [Bengel].

6. abideth--implying a condition lasting, without intermission, and without end.

He that saith ... ought--so that his deeds may be consistent with his words.

even as he--Believers readily supply the name, their hearts being full of Him (compare Joh 20:15). "Even as He walked" when on earth, especially in respect to love. John delights in referring to Christ as the model man, with the words, "Even as He," &c. "It is not Christ's walking on the sea, but His ordinary walk, that we are called on to imitate" [Luther].

7. Brethren--The oldest manuscripts and versions read instead, "Beloved," appropriate to the subject here, love.

no new commandment--namely, love, the main principle of walking as Christ walked (1Jo 2:6), and that commandment, of which one exemplification is presently given, 1Jo 2:9, 10, the love of brethren.

ye had from the beginning--from the time that ye first heard the Gospel word preached.

8. a new commandment--It was "old," in that Christians as such had heard it from the first; but "new" (Greek, "kaine," not "nea": new and different from the old legal precept) in that it was first clearly promulgated with Christianity; though the inner spirit of the law was love even to enemies, yet it was enveloped in some bitter precepts which caused it to be temporarily almost unrecognized, till the Gospel came. Christianity first put love to brethren on the new and highest MOTIVE, instinctive love to Him who first loved us, constraining us to love all, even enemies, thereby walking in the steps of Him who loved us when enemies. So Jesus calls it "new," Joh 13:34, 35, "Love one another as I have loved you" (the new motive); Joh 15:12.

which thing is true in him and in you--"In Christ all things are always true, and were so from the beginning; but in Christ and in us conjointly the commandment [the love of brethren] is then true when we acknowledge the truth which is in Him, and have the same flourishing in us" [Bengel]. Alford explains, "Which thing (the fact that the commandment is a new one) is true in Him and in you because the darkness is passing away, and the true light is now shining; that is, the commandment is a new one, and this is true both in the case of Christ and in the case of you; because in you the darkness is passing away, and in Him the true light is shining; therefore, on both accounts, the command is a new one: new as regards you, because you are newly come from darkness into light; new as regards Him, because He uttered it when He came into the world to lighten every man, and began that shining which even now continues." I prefer, as Bengel, to explain, The new commandment finds its truth in its practical realization in the walk of Christians in union with Christ. Compare the use of "verily," 1Jo 2:5. Joh 4:42, "indeed"; Joh 6:55. The repetition of "in" before "you," "in Him and in you," not "in Him and you" implies that the love commandment finds its realization separately: first it did so "in Him," and then it does so "in us," in so far as we now "also walk even as He walked"; and yet it finds its realization also conjointly, by the two being united in one sentence, even as it is by virtue of the love commandment having been first fulfilled in Him, that it is also now fulfilled in us, through His Spirit in us: compare a similar case, Joh 20:17, "My Father and your Father"; by virtue of His being "My Father," He is also your Father.

darkness is past--rather, as in 1Jo 2:17, "is passing away." It shall not be wholly "past" until "the Sun of righteousness" shall arise visibly; "the light is now shining" already, though but partially until the day bursts forth.

9-11. There is no mean between light and darkness, love and hatred, life and death, God and the world: wherever spiritual life is, however weak, there darkness and death no longer reign, and love supplants hatred; and Lu 9:50 holds good: wherever life is not, there death, darkness, the flesh, the world, and hatred, however glossed over and hidden from man's observation, prevail; and Lu 11:23 holds good. "Where love is not, there hatred is; for the heart cannot remain a void" [Bengel].

in the light--as his proper element.

his brother--his neighbor, and especially those of the Christian brotherhood. The very title "brother" is a reason why love should be exercised.

even until now--notwithstanding that "the true light already has begun to shine" (1Jo 2:8).

12. little children--Greek, "little sons," or "dear sons and daughters"; not the same Greek as in 1Jo 2:13, "little children," "infants" (in age and standing). He calls ALL to whom he writes, "little sons" (1Jo 2:1, Greek; 1Jo 2:28; 3:18; 4:4; 5:21); but only in 1Jo 2:13, 18 he uses the term "little children," or "infants." Our Lord, whose Spirit John so deeply drank into, used to His disciples (Joh 13:33) the term "little sons," or dear sons and daughters; but in Joh 21:5, "little children." It is an undesigned coincidence with the Epistle here, that in John's Gospel somewhat similarly the classification, "lambs, sheep, sheep," occurs.

are forgiven--"have been, and are forgiven you": ALL God's sons and daughters alike enjoy this privilege.

13-14. All three classes are first addressed in the present. "I write"; then in the past (aorist) tense, "I wrote" (not "I have written"; moreover, in the oldest manuscripts and versions, in the end of 1Jo 2:13, it is past, "I wrote," not as English Version, "I write"). Two classes, "fathers" and "young men," are addressed with the same words each time (except that the address to the young men has an addition expressing the source and means of their victory); but the "little sons" and "little children" are differently addressed.

have known--and do know: so the Greek perfect means. The "I wrote" refers not to a former Epistle, but to this Epistle. It was an idiom to put the past tense, regarding the time from the reader's point of view; when he should receive the Epistle the writing would be past. When he uses "I write," he speaks from his own point of view.

him that is from the beginning--Christ: "that which was from the beginning."

overcome--The fathers, appropriately to their age, are characterized by knowledge. The young men, appropriately to theirs, by activity in conflict. The fathers, too, have conquered; but now their active service is past, and they and the children alike are characterized by knowing (the fathers know Christ, "Him that was from the beginning"; the children know the Father). The first thing that the little children realize is that God is their Father; answering in the parallel clause to "little sons ... your sins are forgiven you for His name's sake," the universal first privilege of all those really-dear sons of God. Thus this latter clause includes all, whereas the former clause refers to those more especially who are in the first stage of spiritual life, "little children." Of course, these can only know the Father as theirs through the Son (Mt 11:27). It is beautiful to see how the fathers are characterized as reverting back to the first great truths of spiritual childhood, and the sum and ripest fruit of advanced experience, the knowledge of Him that was from the beginning (twice repeated, 1Jo 2:13, 14). Many of them had probably known Jesus in person, as well as by faith.

15. Love not the world--that lieth in the wicked one (1Jo 5:19), whom ye young men have overcome. Having once for all, through faith, overcome the world (1Jo 4:4; 5:4), carry forward the conquest by not loving it. "The world" here means "man, and man's world" [Alford], in his and its state as fallen from God. "God loved [with the love of compassion] the world," and we should feel the same kind of love for the fallen world; but we are not to love the world with congeniality and sympathy in its alienation from God; we cannot have this latter kind of love for the God-estranged world, and yet have also "the love of the Father in" us.

neither--Greek, "nor yet." A man might deny in general that he loved the world, while keenly following some one of THE THINGS IN IT: its riches, honors, or pleasures; this clause prevents him escaping from conviction.

any man--therefore the warning, though primarily addressed to the young, applies to all.

love of--that is, towards "the Father." The two, God and the (sinful) world, are so opposed, that both cannot be congenially loved at once.

16. all that is in the world--can be classed under one or other of the three; the world contains these and no more.

lust of the flesh--that is, the lust which has its seat and source in our lower animal nature. Satan tried this temptation the first on Christ: Lu 4:3, "Command this stone that it be made bread." Youth is especially liable to fleshly lusts.

lust of the eyes--the avenue through which outward things of the world, riches, pomp, and beauty, inflame us. Satan tried this temptation on Christ when he showed Him the kingdoms of the world in a moment. By the lust of the eyes David (2Sa 11:2) and Achan fell (Jos 7:21). Compare David's prayer, Psa 119:37; Job's resolve, Psa 31:1; Mt 5:28. The only good of worldly riches to the possessor is the beholding them with the eyes. Compare Lu 14:18, "I must go and SEE it."

pride of life--literally, "arrogant assumption": vainglorious display. Pride was Satan's sin whereby he fell and forms the link between the two foes of man, the world (answering to "the lust of the eyes") and the devil (as "the lust of the flesh" is the third foe). Satan tried this temptation on Christ in setting Him on the temple pinnacle that, in spiritual pride and presumption, on the ground of His Father's care, He should cast Himself down. The same three foes appear in the three classes of soil on which the divine seed falls: the wayside hearers, the devil; the thorns, the world; the rocky undersoil, the flesh (Mt 13:18-23; Mr 4:3-8). The world's awful antitrinity, the "lust of the flesh, the lust of the eyes, and the pride of life," similarly is presented in Satan's temptation of Eve: "When she saw that the tree was good for food, pleasant to the eyes, and a tree to be desired to make one wise," Ge 3:6 (one manifestation of "the pride of life," the desire to know above what God has revealed, Col 2:8, the pride of unsanctified knowledge).

of--does not spring from "the Father" (used in relation to the preceding "little children," 1Jo 2:12, or "little sons"). He who is born of God alone turns to God; he who is of the world turns to the world; the sources of love to God and love to the world, are irreconcilably distinct.

17. the world--with all who are of the world worldly.

passeth away--Greek, "is passing away" even now.

the lust thereof--in its threefold manifestation (1Jo 2:16).

he that doeth the will of God--not his own fleshly will, or the will of the world, but that of God (1Jo 2:3, 6), especially in respect to love.

abideth for ever--"even as God also abideth for ever" (with whom the godly is one; compare Psa 55:19, "God, even He that abideth of old): a true comment, which Cyprian and Lucifer have added to the text without support of Greek manuscripts. In contrast to the three passing lusts of the world, the doer of God's will has three abiding goods, "riches, honor, and life" (Pr 22:4).

18. Little children--same Greek as 1Jo 2:13; children in age. After the fathers and young men were gone, "the last time" with its "many Antichrists" was about to come suddenly on the children. "In this last hour we all even still live" [Bengel]. Each successive age has had in it some of the signs of "the last time" which precedes Christ's coming, in order to keep the Church in continual waiting for the Lord. The connection with 1Jo 2:15-17 is: There are coming those seducers who are of the world (1Jo 4:5), and would tempt you to go out from us (1Jo 2:19) and deny Christ (1Jo 2:22).

as ye have heard--from the apostles, preachers of the Gospel (for example, 2Th 2:3-10; and in the region of Ephesus, Ac 20:29, 30).

shall come--Greek, "cometh," namely, out of his own place. Antichrist is interpreted in two ways: a false Christ (Mt 24:5, 24), literally, "instead of Christ"; or an adversary of Christ, literally, "against Christ." As John never uses pseudo-Christ, or "false Christ," for Antichrist, it is plain he means an adversary of Christ, claiming to himself what belongs to Christ, and wishing to substitute himself for Christ as the supreme object of worship. He denies the Son, not merely, like the pope, acts in the name of the Son, 2Th 2:4, "Who opposeth himself (Greek, " ANTI-keimenos") [to] all that is called God," decides this. For God's great truth, "God is man," he would substitute his own lie, "man is God" [Trench].

are there--Greek, "there have begun to be"; there have arisen. These "many Antichrists" answer to "the spirit of lawlessness (Greek) doth already work." The Antichristian principle appeared then, as now, in evil men and evil teachings and writings; but still "THE Antichrist" means a hostile person, even as "THE Christ" is a personal Saviour. As "cometh" is used of Christ, so here of Antichrist, the embodiment in his own person of all the Antichristian features and spirit of those "many Antichrists" which have been, and are, his forerunners. John uses the singular of him. No other New Testament writer uses the term. He probably answers to "the little horn having the eyes of a man, and speaking great things" (Da 7:8, 20); "the man of sin, son of perdition" (2Th 2:3); "the beast ascending out of the bottomless pit" (Re 11:7; 17:8), or rather, "the false prophet," the same as "the second beast coming up out of the earth" (Re 13:11-18; 16:13).

19. out from us--from our Christian communion. Not necessarily a formal secession or going out: thus Rome has spiritually gone out, though formally still of the Christian Church.

not of us--by spiritual fellowship (1Jo 1:3). "They are like bad humors in the body of Christ, the Church: when they are vomited out, then the body is relieved; the body of Christ is now still under treatment, and has not yet attained the perfect soundness which it shall have only at the resurrection" [Augustine, Ten Homilies on the First Epistle of John, Homily 3.4].

they would ... have continued--implying the indefectibility of grace in the elect. "Where God's call is effectual, there will be sure perseverance" [Calvin]. Still, it is no fatal necessity, but a "voluntary necessity" [Didymus], which causes men to remain, or else go from the body of Christ. "We are either among the members, or else among the bad humors. It is of his own will that each is either an Antichrist, or in Christ" [Augustine]. Still God's actings in eternal election harmonize in a way inexplicable to us, with man's free agency and responsibility. It is men's own evil will that chooses the way to hell; it is God's free and sovereign grace that draws any to Himself and to heaven. To God the latter shall ascribe wholly their salvation from first to last: the former shall reproach themselves alone, and not God's decree, with their condemnation (1Jo 3:9; 5:18).

that they were not all of us--This translation would imply that some of the Antichrists are of us! Translate, therefore, "that all (who are for a time among us) are not of us." Compare 1Co 11:19, "There must be heresies among you, that they which are approved may be made manifest among you." For "were" some of the oldest manuscripts read "are." Such occasions test who are, and who are not, the Lord's people.

20. But--Greek, "And." He here states the means which they as believers have wherewith to withstand. Antichrists (1Jo 2:18), namely, the chrism (so the Greek: a play upon similar sounds), or "anointing unguent," namely, the Holy Spirit (more plainly mentioned further on, as in John's style, 1Jo 3:24; 4:13; 5:6), which they ("ye" is emphatical in contrast to those apostates, 1Jo 2:19) have "from the Holy One, Christ" (Joh 1:33; 3:34; 15:26; 16:14): "the righteous" (1Jo 2:1), "pure" (1Jo 3:3), "the Holy One" (Ac 3:14) "of God"; Mr 1:24. Those anointed of God in Christ alone can resist those anointed with the spirit of Satan, Antichrists, who would sever them from the Father and from the Son. Believers have the anointing Spirit from the Father also, as well as from the Son; even as the Son is anointed therewith by the Father. Hence the Spirit is the token that we are in the Father and in the Son; without it a man is none of Christ. The material unguent of costliest ingredients, poured on the head of priests and kings, typified this spiritual unguent, derived from Christ, the Head, to us, His members. We can have no share in Him as Jesus, except we become truly Christians, and so be in Him as Christ, anointed with that unction from the Holy One. The Spirit poured on Christ, the Head, is by Him diffused through all the members. "It appears that we all are the body of Christ, because we all are anointed: and we all in Him are both Christ's and Christ, because in some measure the whole Christ is Head and body."

and--therefore.

ye know all things--needful for acting aright against Antichrist's seductions, and for Christian life and godliness. In the same measure as one hath the Spirit, in that measure (no more and no less) he knows all these things.

21. but because ye know it, and that, &c.--Ye not only know what is the truth (concerning the Son and the Father, 1Jo 2:13), but also are able to detect a lie as a thing opposed to the truth. For right (a straight line) is the index of itself and of what is crooked [Estius]. The Greek is susceptible of Alford's translation, "Because ye know it, and because no lie is of the truth" (literally, "every lie is excluded from being of the truth"). I therefore wrote (in this Epistle) to point out what the lie is, and who the liars are.

22. a liar--Greek, "Who is the liar?" namely, guilty of the lie just mentioned (1Jo 2:21).

that Jesus is the Christ--the grand central truth.

He is Antichrist--Greek, "the Antichrist"; not however here personal, but in the abstract; the ideal of Antichrist is "he that denieth the Father and the Son." To deny the latter is virtually to deny the former. Again, the truth as to the Son must be held in its integrity; to deny that Jesus is the Christ, or that He is the Son of God, or that He came in the flesh, invalidates the whole (Mt 11:27).

23. Greek, "Every one who denieth the Son, hath not the Father either" (1Jo 4:2, 3): "inasmuch as God hath given Himself to us wholly to be enjoyed in Christ" [Calvin].

he--that acknowledgeth the Son hath the Father also. These words ought not to be in italics, as though they were not in the original: for the oldest Greek manuscripts have them.

hath--namely, in his abiding possession as his "portion"; by living personal "fellowship."

acknowledgeth--by open confession of Christ.

24. Let that--truth respecting the Father and the Son, regarded as a seed not merely dropped in, but having taken root (1Jo 3:9).

ye--in the Greek standing emphatically at the beginning of the sentence. YE, therefore, acknowledge the Son, and so shall ye have the Father also (1Jo 2:23).

from the beginning--from the time of your first hearing the Gospel.

remain--Translate as before, "abide."

ye also--in your turn, as distinguished from "that which ye have heard," the seed abiding in you. Compare 1Jo 2:27, "the anointing abideth in you ... ye shall abide in Him." Having taken into us the living seed of the truth concerning the Father and the Son, we become transformed into the likeness of Him whose seed we have taken into us.

25. this is the promise--Eternal life shall be the permanent consummation of thus abiding in the Son and in the Father (1Jo 2:24).

he--Greek, "Himself," Christ, "the Son" (compare 1Jo 1:1).

promised--(Joh 3:15, 36; 6:40, 47, 57; 17:2, 3).

26. These things--(1Jo 2:18-25).

have I written--resumed from 1Jo 2:21 and 1Jo 2:14.

seduce you--that is, are trying to seduce or lead you into error.

27. But--Greek, "And you (contrasting the believing readers with the seducers; the words 'and you' stand prominent, the construction of the sentence following being altered, and no verb agreeing with 'and you' until 'need not') ... the anointing," &c. (resumed from 1Jo 2:20).

received of him--(Joh 1:16). So we "are unto God a sweet savor of Christ."

abideth in you--He tacitly thus admonishes them to say, when tempted by seducers, "The anointing abideth in us; we do not need a teacher [for we have the Holy Spirit as our teacher, Jr 31:34; Joh 6:45; 16:13]; it teaches us the truth; in that teaching we will abide" [Bengel].

and--and therefore. God is sufficient for them who are taught of Him; they are independent of all others, though, of course, not declining the Christian counsel of faithful ministers. "Mutual communication is not set aside, but approved of, in the case of those who are partakers of the anointing in one body" [Bengel].

the same anointing--which ye once for all received, and which now still abides in you.

of--"concerning."

all things--essential to salvation; the point under discussion. Not that the believer is made infallible, for no believer here receives the Spirit in all its fulness, but only the measure needful for keeping him from soul-destroying error. So the Church, though having the Spirit in her, is not infallible (for many fallible members can never make an infallible whole), but is kept from ever wholly losing the saving truth.

no lie--as Antichristian teaching.

ye shall abide in him--(1Jo 2:24, end); even as "the anointing abideth in you." The oldest manuscripts read the imperative, "abide in Him."

28. little children--Greek, "little sons," as in 1Jo 2:12; believers of every stage and age.

abide in him--Christ. John repeats his monition with a loving appellation, as a father addressing dear children.

when--literally, "if"; the uncertainty is not as to the fact, but the time.

appear--Greek, "be manifested."

we--both writer and readers.

ashamed before him--literally, "from Him"; shrink back from Him ashamed. Contrast "boldness in the day of judgment," 1Jo 4:17; compare 1Jo 3:21; 5:14. In the Apocalypse (written, therefore, Bengel thinks, subsequently), Christ's coming is represented as put off to a greater distance.

29. The heading of the second division of the Epistle: "God is righteous; therefore, every one that doeth righteousness is born of Him." Love is the grand feature and principle of "righteousness" selected for discussion, 1Jo 2:29-3:3.

If ye know ... ye know--distinct Greek verbs: "if ye are aware (are in possession of the knowledge) ... ye discern or apprehend also that," &c. Ye are already aware that God ("He" includes both "the Father," of whom the believer is born (end of this verse, and 1Jo 3:1), and "the Son," 1Jo 2:1, 23) is righteous, ye must necessarily, thereby, perceive also the consequence of that truth, namely, "that everyone that doeth righteousness (and he alone; literally, the righteousness such as the righteous God approves) is born of Him." The righteous produceth the righteous. We are never said to be born again of Christ, but of God, with whom Christ is one. Hollaz in Alford defines the righteousness of God, "It is the divine energy by whose power God wills and does all things which are conformable to His eternal law, prescribes suitable laws to His creatures, fulfils His promises to men, rewards the good, and punishes the ungodly."

doeth--"For the graces (virtues) are practical, and have their being in being produced (in being exercised); for when they have ceased to act, or are only about to act, they have not even being" [OECUMENIUS]. "God is righteous, and therefore the source of righteousness; when then a man doeth righteousness, we know that the source of his righteousness is God, that consequently he has acquired by new birth from God that righteousness which he had not by nature. We argue from his doing righteousness, to his being born of God. The error of Pelagians is to conclude that doing righteousness is a condition of becoming a child of God" [Alford most truly]. Compare Lu 7:47, 50: Her much love evinced that her sins were already forgiven; not, were the condition of her sins being forgiven.

My little children - Τεκνια μου· My beloved children; the address of an affectionate father to children whom he tenderly loves. The term also refers to the apostle's authority as their spiritual father, and their obligation to obey as his spiritual children.

That ye sin not - This is the language of the whole Scripture; of every dispensation, ordinance, institution, doctrine, and word of God. Sin not - do not run into ruin; live not so as to promote your own misery; be happy, for it is the will of God that ye should be so; therefore he wills that ye should be holy: holiness and happiness are inseparable; sin and misery are equally so.

And if any man sin - If, through ignorance, inexperience, the violence of temptation, unwatchfulness, etc., ye have fallen into sin, and grieved the Spirit of God, do not continue in the sin, nor under the guilt; do not despair of being again restored to the favor of God; your case, it is true, is deeply deplorable, but not desperate; there is still hope, for -

We have an advocate with the Father - We still have him before the throne who died for our offenses, and rose again for our justification; and there he makes intercession for us. He is the righteous; he who suffered, the just for the unjust, that he might bring us to God. Do not, therefore, despair, but have immediate recourse to God through him.

And he is the propitiation - 'Ἱλασμος· The atoning sacrifice for our sins. This is the proper sense of the word as used in the Septuagint, where it often occurs; and is the translation of אשם asham, an oblation for sin, Amo 8:14. חטאת chattath, a sacrifice for sin, Eze 44:27. כפור kippur, an atonement, Num 5:8. See the note on Rom 3:25, and particularly the note on Luk 18:13. The word is used only here and in 1Jn 4:10.

And not for ours only - It is not for us apostles that he has died, nor exclusively for the Jewish people, but περι ὁλου του κοσμου, for the whole world, Gentiles as well as Jews, all the descendants of Adam. The apostle does not say that he died for any select part of the inhabitants of the earth, or for some out of every nation, tribe, or kindred; but for All Mankind; and the attempt to limit this is a violent outrage against God and his word.

For the meaning of the word παρακλητος, which we here translate advocate, see the note on Joh 14:16.

From these verses we learn that a poor backslider need not despair of again finding mercy; this passage holds out sufficient encouragement for his hope. There is scarcely another such in the Bible, and why? That sinners might not presume on the mercy of God. And why this one? That no backslider might utterly despair. Here, then, is a guard against presumption on the one hand, and despondency on the other.

And hereby we do know that we know him - If we keep the commandments of God, loving him with all our heart, and our neighbor as ourselves, we have the fullest proof that we have the true saving knowledge of God and his Christ. The Gnostics pretended to much knowledge, but their knowledge left them in possession of all their bad passions and unholy habits; they, therefore, gave no proof that they had known either God or his Son Jesus - nor is any man properly acquainted with God, who is still under the power of his sins.

He that saith, I know him - This is a severe blow against those false teachers, and against all pretenders to religious knowledge, who live under the power of their sins; and against all Antinomians, and false boasters in the righteousness of Christ as a covering for their personal unholiness. They are all liars, and no truth of God is in them.

But whoso keepeth his word - Conscientiously observes his doctrine, the spirit and letter of the religion of Christ.

Is the love of God perfected - The design of God's love in sending Jesus Christ into the world to die for the sin of man τετελειωται, is accomplished, in that man who receives the doctrine, and applies for the salvation provided for him. This seems to be the meaning of the apostle.

That we are in him - That we have entered into his spirit and views, received his salvation, have been enabled to walk in the light, and have communion with him by the Holy Spirit.

Abideth in him - He who not only professes to have known Christ, but also that he has communion with him, and abides in his favor, should prove the truth of his profession by walking as Christ walked; living a life of devotion and obedience to God, and of benevolence and beneficence to his neighbor. Thus Christ walked; and he has left us an example that we should follow his steps.

To be in Christ, 1Jn 2:5, is to be converted to the Christian faith, and to have received the remission of sins. To abide in Christ, 1Jn 2:6, is to continue in that state of salvation, growing in grace, and in the knowledge of our Lord Jesus Christ.

Brethren, I write no new commandment - There seems a contradiction between this and the next verse. But the apostle appears to speak, not so much of any difference in the essence of the precept itself, as in reference to the degrees of light and grace belonging to the Mosaic and Christian dispensations. It was ever the command of God that men should receive his light, walk by that light, and love him and one another. But this commandment was renewed by Christ with much latitude and spirituality of meaning; and also with much additional light to see its extent, and grace to observe it. It may therefore be called the Old commandment, which was from the beginning; and also a New commandment revealed afresh and illustrated by Christ, with the important addition to the meaning of Thou shalt love thy neighbor as thyself, ye shall love the brethren so as to lay down your lives for each other. See the note on Joh 13:34.

Instead of αδελφοι, brethren, ABC, thirteen others, with both the Syriac, Erpen's Arabic, Coptic, Sahidic, Armenian, Slavonic, and Vulgate, with several of the fathers, have αγαπητοι, beloved. This is without doubt the true reading.

Which thing is true in him and in you - It is true that Christ loved the world so well as to lay down his life for it; and it was true in them, in all his faithful followers at that time, who were ready to lay down their lives for the testimony of Jesus. There is a saying in Synopsis Sohar, p. 94, n. 51, that may cast some light on this passage: That way in which the just have walked, although it be Old, yet may be said to be New in the love of the righteous. The love that the righteous bear to God and to each other is a renewal of the commandment.

The darkness is past - The total thick darkness of the heathen world, and the comparative darkness of the Mosaic dispensation, are now passing away; and the pure and superior light of Christianity is now diffusing its beams everywhere. He does not say that the darkness was all gone by, but παραγεται, it is passing away; he does not say that the fullness of the light had appeared, but ηδη φαινει, it is now shining and will shine more and more to the perfect day; for the darkness passes away in proportion as the light shines and increases.

He that saith he is in the light - He that professes to be a convert to Christianity, even in the lowest degree; and hateth his brother - not only does not love him, but wills and does him evil, as the Jews did the Gentiles; is in darkness - has received no saving knowledge of the truth; and, whatever he may pretend, is in heathen ignorance, or even worse than heathen ignorance, to the present time, notwithstanding the clear shining of the light of the Gospel.

He that loveth his brother - That is, his neighbor, his fellow creature, whether Jew or Gentile, so as to bear him continual good will, and to be ready to do him every kind office; abideth in the light - not only gives proof that he has received Christ Jesus the Lord, but that he walks in him, that he retains the grace of his justification, and grows therein.

And there is none occasion of stumbling in him - Και σκανδαλον εν αυτῳ ουκ εστιν· And there is no stumbling block in him; he neither gives nor receives offense: love prevents him from giving any to his neighbor; and love prevents him from receiving any from his neighbor, because it leads him to put the best construction on every thing. Besides, as he walks in the light, he sees the stumbling blocks that are in the way, and avoids them; every part of his path being illuminated. Many fall into sin because they do not see the snares that are in the way; and they do not see the snares because they either have not received, or do not abide in, the light.

But he that hateth his brother is in darkness - He is still in his heathen or unconverted state; and walketh in darkness, his conduct being a proof of that state; and knoweth not whither he goeth - having no proper knowledge of God or eternal things; and cannot tell whether he is going to heaven or hell, because that darkness has blinded his eyes - darkened his whole soul, mind, and heart.

I write unto you, little children - Τεκνια· Beloved children, (see on 1Jn 2:1 (note)), those who were probably the apostle's own converts, and members of the Church over which he presided. But it may be applied to young converts in general; those who can call God Abba, Father, by the Holy Spirit: therefore he says of them, that their sins were forgiven them for his name's sake: i.e. on account of Jesus, the Savior, who had died for them, and was now their Mediator at the right hand of God.

I write unto you, fathers - By fathers it is very likely that the apostle means persons who had embraced Christianity on its first promulgation in Judea and in the Lesser Asia, some of them had probably seen Christ in the flesh; for this appears to be what is meant by, Ye have known him from the beginning. These were the elders and eye witnesses, who were of the longest standing in the Church, and well established in the truths of the Gospel, and in Christian experience. But τον απ' αρχης, him who is from the beginning, may mean Jesus Christ in the eternity of his nature, see Joh 1:1, Joh 1:2; but the sense is the same.

I write unto you, young men - These were confirmed disciples of Christ; persons who were well-grounded in the truth, had been thoroughly exercised in the Christian warfare, were no longer agitated by doubts and fears, but had arrived at the abiding testimony of the Spirit of God in their consciences; hence they are said to have overcome the wicked one, 1Jn 2:14. They were persons in the prime of life, and in the zenith of their faith and love.

I write unto you, little children - Παιδια, a very different term from that used in the 12th verse, τεκνια, which means beloved children, as we have already seen. This is another class, and their state is differently described: Ye have known the Father. If the apostle does not use these two words indifferently, four states instead of three, are here described: -

1. Fathers, πατερες· those who had been converted at the very commencement of Christianity, and had seen the eternal Word manifested in the flesh.

2. Young Men, νεανισκοι· youths in the prime of their spiritual life, valiant soldiers, fighting under the banner of Christ, who had confounded Satan in his wiles, and overcome him by the blood of the Lamb.

3. Little Children, παιδια· disciples of Christ, not of very long standing in the Church, nor of much experience, but who had known the Father; i.e. persons who had been made sons: God had sent the Spirit of his Son into their hearts, whereby they cried Abba, Father!

4. Beloved Children, τεκνια· the most recent converts, and particularly those among young men and women who, from their youth, simplicity, openheartedness, and affectionate attachment to God and his cause, were peculiarly dear to this aged apostle of Jesus Christ. These are represented as having their sins forgiven them on account of his name, δια το ονομα αυτου, that is, for the sake of Jesus, or on account of his merit or worthiness.

These four classes constituted the household or family of God; each class, in ascending gradation, seems to have had more light, experience, and holiness than the other.

1. The τεκνια, beloved children, or infants, are those who are just born into the heavenly family.

2. The παιδια, little children, are those who are able to walk and speak; they know their heavenly Father, and can call him by that name.

3. The νεανισκοι, young men, are such as are grown up to man's estate; these perform the most difficult part of the labor, and are called to fight the battles of the Lord.

4. The πατερες, fathers, are those who are at the foundation of the spiritual family, and have known the whole economy of the work of God in themselves and in others. These have the largest stock of spiritual wisdom and religious experience.

All these answer to the component members of a perfect human family.

1. There is the beloved infant dandled on the knees of its parents.

2. There are the little children that can speak a little, run about, answer to their own names, distinguish and call on their father and mother, and are now put under instruction.

3. There are the youths, those who are grown up to man's estate, are strong to labor, retain the instructions they have received, act upon them, and are occasionally called upon to defend their family, property, and country, against spoilers and oppressors.

4. There are the parents, the father and mother, from whom the family sprang, and who are the governors and directors of the household. To these four classes, in a perfect family, the apostle appears to allude; and we see, considered in this light, with what delicacy and propriety he uses these images.

The word of God abideth in you - Ye have not only thoroughly known and digested the Divine doctrine, but your hearts are moulded into it; ye know it to be the truth of God from the power and happiness with which it inspires you, and from the constant abiding testimony of the Spirit of that truth which lives and witnesses wherever that truth lives and predominates.

Love not the world - Though these several classes were so well acquainted with Divine things, and had all tasted the powers of the world to come: yet so apt are men to be drawn aside by sensible things, that the Holy Spirit saw it necessary to caution these against the love of the world, the inordinate desire of earthly things. Covetousness is the predominant vice of old age: Ye fathers, love not the world. The things which are in the world, its profits, pleasures, and honors, have the strongest allurements for youth; therefore, ye young men, little children, and babes, love not the things of this world. Let those hearts abide faithful to God who have taken him for their portion.

The love of the Father is not in him - The love of God and the love of earthly things are incompatible. If you give place to the love of the world, the love of God cannot dwell in you; and if you have not his love, you can have no peace, no holiness, no heaven.

For all that is in the world - All that it can boast of, all that it can promise, is only sensual, transient gratification, and even this promise it cannot fulfill; so that its warmest votaries can complain loudest of their disappointment.

The lust of the flesh - Sensual and impure desires which seek their gratification in women, strong drink, delicious viands, and the like.

Lust of the eyes - Inordinate desires after finery of every kind, gaudy dress, splendid houses, superb furniture, expensive equipage, trappings, and decorations of all sorts.

Pride of life - Hunting after honors, titles, and pedigrees; boasting of ancestry, family connections, great offices, honorable acquaintance, and the like.

Is not of the Father - Nothing of these inordinate attachments either comes from or leads to God. They are of this world; here they begin, flourish, and end. They deprave the mind, divert it from Divine pursuits, and render it utterly incapable of spiritual enjoyments.

The world passeth away - All these things are continually fading and perishing; and the very state in which they are possessed is changing perpetually, and the earth and its works will be shortly burnt up.

And the lust thereof - The men of this world, their vain pursuits, and delusive pleasures, are passing away in their successive generations, and their very memory perishes; but he that doeth the will of God - that seeks the pleasure, profit, and honor that comes from above, shall abide for ever, always happy through time and eternity, because God, the unchangeable source of felicity, is his portion.

Little children, it is the last time - This place is variously understood. This is the last dispensation of grace and mercy to mankind; the present age is the conclusion of the Jewish state, as the temple and holy city are shortly to be destroyed. But as there are many who suppose that this epistle was written after the destruction of Jerusalem, consequently the words cannot, on that supposition, refer to this. Others think that εσχατη ὡρα should be translated, a most difficult, perilous, and wretched time; a time in which all kinds of vices, heresies, and pollutions shall have their full reign; that time which out Lord predicted, Mat 7:15, when he said, Beware of false prophets. And Mat 24:11, Mat 24:12 : Many false prophets shall arise, and shall deceive many; and because iniquity shall abound, the love of many shall wax cold. And Mat 24:24 : There shall arise false Christs and false prophets, and shall show great signs and wonders. And Mat 24:25 : Behold, I have told you before. Now the apostle may allude to these predictions of our Lord; but all these refer to a time antecedent to the destruction of Jerusalem. I am therefore inclined to think, whatever may be here the precise meaning of the last time, that the epistle before us was written while Jerusalem yet stood. See what is said in the preface on this head.

Antichrist shall come - Who is this αντιχριστος antichrist? Is he the Emperor Domitian, the Gnostics, Nicolaitans, Nazareans, Cerinthians, Romish pontiffs, etc., etc.! Ans. Any person, thing, doctrine, system of religion, polity, etc., which is opposed to Christ, and to the spirit and spread of his Gospel, is antichrist. We need not look for this imaginary being in any of the above exclusively. Even Protestantism may have its antichrist as well as Popery. Every man who opposes the spirit of the Gospel, and every teacher and writer who endeavors to lower the Gospel standard to the spirit and taste of the world, is a genuine antichrist, no matter where or among whom he is found. The heresies which sprang up in the days of St. John were the antichrist of that time. As there has been a succession of oppositions to Christianity in its spirit and spread through every age since its promulgation in the world, so there has been a succession of antichrists. We may bring this matter much lower; every enemy of Christ, every one who opposes his reign in the world, in others, or in himself, is an antichrist; and consequently every wicked man is an antichrist. But the name has been generally applied to whatever person or thing systematically opposes Christ and his religion.

Many antichrists - Many false prophets, false Messiahs, heretics, and corrupters of the truth.

Whereby we know that it is the last time - That time which our Lord has predicted, and of which he has warned us.

They went out from us - These heretics had belonged to our Christian assemblies, they professed Christianity, and do so still; but we apostles did not commission them to preach to you, for they have disgraced the Divine doctrine with the most pernicious opinions; they have given up or explained away its most essential principles; they have mingled the rest with heathenish rites and Jewish glosses. While, therefore, we acknowledge that they once belonged to us, we assert that they are not of us. They are not Christians; we abhor their conduct and their creed. We never sent them to teach.

They were not of us - For a considerable time before they left our assemblies they gave proofs that they had departed from the faith; for if they had been of us - if they had been apostles, and continued in the firm belief of the Christian doctrines, they would not have departed from us to form a sect of themselves.

That they were not all of us - They were not expelled from the Christian Church; they were not sent out by us; but they separated from it and us. None of them had been inspired as we apostles were, though they pretended to a very high teaching; but their separating from us manifested that they were not taught, as we were, by the Spirit of God. These false teachers probably drew many sincere souls away with them; and to this it is probable the apostle alludes when he says, they were not All of us. Some were; others were not.

But ye have an unction - The word χρισμα signifies not an unction, but an ointment, the very thing itself by which anointing is effected; and so it was properly rendered in our former translations. Probably this is an allusion to the holy anointing oil of the law, and to Psa 14:7 : God hath anointed thee with the oil of gladness - he hath given thee the plenitude of the Spirit, which none of thy fellows - none of the prophets, ever received in such abundance. By this it is evident that not only the gifts of the Spirit, but the Holy Spirit himself, is intended. This Spirit dwelt at that time in a peculiar manner in the Church, to teach apostles, teachers, and all the primitive believers, every thing requisite for their salvation; and to make them the instruments of handing down to posterity that glorious system of truth which is contained in the New Testament. As oil was used among the Asiatics for the inauguration of persons into important offices, and this oil was acknowledged to be an emblem of the gifts and graces of the Holy Spirit, without which the duties of those offices could not be discharged; so it is put here for the Spirit himself, who presided in the Church, and from which all gifts and graces flowed. The χρισμα, chrism or ointment here mentioned is also an allusion to the holy anointing ointment prescribed by God himself, Exo 30:23-25, which was composed of fine myrrh, sweet cinnamon, sweet calamus, cassia lignea, and olive oil. This was an emblem of the gifts and graces of the Divine Spirit. See the notes on Exo 30:23-25 (note). And for the reason of this anointing see the note on Exo 29:7.

Ye know all things - Every truth Of God necessary to your salvation and the salvation of man in general, and have no need of that knowledge of which the Gnostics boast.

But although the above is the sense in which this verse is generally understood, yet there is reason to doubt its accuracy. The adjective παντα, which we translate all things, is most probably in the accusative case singular, having ανθρωπον, man, or some such substantive, understood. The verse therefore should be translated: Ye have an ointment from the Holy One, and ye know or discern Every Man. This interpretation appears to be confirmed by των πλανωντων in 1Jn 2:26, those who are deceiving or misleading you; and in the same sense should παντων, 1Jn 2:27, be understood: But as the same anointing teacheth you παντων, not of all things, but of All Men. It is plain, from the whole tenor of the epistle, that St. John is guarding the Christians against seducers and deceivers, who were even then disturbing and striving to corrupt the Church. In consequence of this he desires them to try the spirits whether they were of God, 1Jn 4:1. But how were they to try them? Principally by that anointing - that spiritual light and discernment which they had received from God; and also by comparing the doctrine of these men with what they had heard from the beginning. The anointing here mentioned seems to mean the spirit of illumination, or great knowledge and discernment in spiritual things. By this they could readily distinguish the false apostles from the true.

I have not written, etc. - It is not because ye are ignorant of these things that I write to you, but because you know them, and can by these judge of the doctrines of those false teachers, and clearly perceive that they are liars; for they contradict the truth which ye have already received, and consequently their doctrine is a lie, and no lie can be of the truth, i.e. consistent with Christianity.

Who is a liar but he that denieth that Jesus is the Christ? - Here we see some of the false doctrines which were then propagated in the world. There were certain persons who, while they acknowledged Jesus to be a Divine teacher, denied him to be the Christ, i.e. the Messiah.

He is antichrist, that denieth the Father and the Son, - He is antichrist who denies the supernatural and miraculous birth of Jesus Christ, who denies Jesus to be the Son of God, and who denies God to be the Father of the Lord Jesus; thus he denies the Father and the Son. The Jews in general, and the Gnostics in particular, denied the miraculous conception of Jesus; with both he was accounted no more than a common man, the son of Joseph and Mary. But the Gnostics held that a Divine person, Aeon, or angelical being, dwelt in him; but all things else relative to his miraculous generation and Divinity they rejected. These were antichrists, who denied Jesus to be the Christ.

Whosoever denieth the Son - He who denies Jesus to be the Son of God, and consequently the Christ or Messiah, he hath not the Father - he can have no birth from above, he cannot be enrolled among the children of God, because none can be a child of God but by faith in Christ Jesus.

He that acknowledgeth the Son hath the Father also - This clause is printed by our translators in Italics to show it to be of doubtful authority, as it was probably wanting in the chief of those MSS. which they consulted, as it was in Coverdale's Bible, printed 1535; Tindall's Text, printed 1548; and in all the early printed editions (which I have seen) previously to 1566; the Bible of Richard Cardmarden, printed in English at Rouen, where this clause is inserted in a different letter between brackets. But that the clause is genuine, and should be restored to the text without any mark of spuriousness, as I have done in the text of this work, is evident from the authorities by which it is supported. It is found in ABC, and in between twenty and thirty others of the best authority; as also in both the Syriac, Erpen's Arabic, Coptic, Sahidic, Armenian, and Vulgate. It is also quoted as a part of the text by Origen, Meletius, Athanesius, both the Cyrils, Theophylact, Vigilius of Tapsum, Pelagius, Cerealis, Cassian; and in substance by Euthalius, Epiphanius, Cyprian, Hilary, Faustinus, Lucifer of Cagliari, Augustine, and Bede. It is wanting in the Arabic, in the Polyglot, in a MSS. in the Harleian library, and in some few others. It is doubtless genuine, and Griesbach has with propriety restored it to the text, from which it never should have been separated.

Let that therefore abide in you - Continue in the doctrines concerning the incarnation, passion, death, resurrection, ascension, and intercession of the Lord Jesus, which you have heard preached from the beginning by us his apostles.

Ye also shall continue in the Son, and in the Father - Ye who are preachers shall not only be acknowledged as ministers of the Church of Christ, but be genuine children of God, by faith in the Son of his love; and ye all, thus continuing, shall have fellowship with the Father and with the Son.

This is the promise - God has promised eternal life to all who believe on Christ Jesus. So they who receive his doctrine, and continue in communion with the Father and the Son, shall have this eternal life.

These things have I written - Either meaning the whole epistle, or what is contained in the preceding verses, from the beginning of the 18th to the end of the 25th.

Them that seduce you - Περι των πλανωντων ὑμας· That is, the deceivers that were among them, and who were labouring to pervert the followers of Christ.

But the anointing which ye have received - That ointment, the gifts of the Holy Spirit, mentioned 1Jn 2:20 (note).

Ye need not that any man teach you - The Gnostics, who pretended to the highest illumination, could bring no proof that they were divinely taught, nor had they any thing in their teaching worthy the acceptance of the meanest Christian; therefore they had no need of that, nor of any other teaching but that which the same anointing teacheth, the same Spirit from whom they had already received the light of the glory of God, in the face of Jesus Christ. Whatever that taught, they needed; and whatever those taught whose teaching was according to this Spirit, they needed. St. John does not say that those who had once received the teaching of the Divine Spirit had no farther need of the ministry of the Gospel; no, but he says they had no need of such teaching as their false teachers proposed to them; nor of any other teaching that was different from that anointing, i.e. the teaching of the Spirit of God. No man, howsoever holy, wise, or pure, can ever be in such a state as to have no need of the Gospel ministry: they who think so give the highest proof that they have never yet learned of Christ or his Spirit.

And is truth - Because it is the Spirit of truth Joh 16:13.

And is no lie - It has nothing like the fables of the Gnostics. It can neither deceive, nor be deceived.

And now, little children - Τεκνια, Beloved children, abide in him - in Christ Jesus. Let his word and spirit continually abide in you, and have communion with the Father and the Son.

That when he shall appear - To judge the world, we may have confidence, παρῥησιαν, freedom of speech, liberty of access, boldness, from a conviction that our cause is good, and that we have had proper ground for exultation; and not be ashamed - confounded, when it appears that those who were brought to Christ Jesus, have apostatized, and are no longer found in the congregation of the saints, and consequently are not our crown of rejoicing in the day of the Lord Jesus. Abide in him, that this may not be the case.

If ye know that he is righteous - That God is a holy God, ye know also, that every one who doeth righteousness - who lives a holy life, following the commandments of God, is born of him, Begotten of him - is made a partaker of the Divine nature, without which he could neither have a holy heart, nor live a holy life.

This verse properly belongs to the following chapter, and should not be separated from it. The subject is the same, and does not stand in any strict relation to that with which the 28th verse concludes.

The titles bestowed on Christians in the New Testament have been misunderstood by many. What belongs, strictly speaking, to the Pure and Holy, is often applied to those who, though bound by their Profession to be such, were very far from it. This has been strongly denied by writers who should have known better. Dr. Taylor has handled this point well in his Key to the Apostolic Writings, from which I have given a copious extract in my preface to the Epistle to the Romans, from the conviction that the subject had been most dangerously misapprehended; and that several of the worst heresies which disgrace religion had sprung from this misapprehension. With some, Dr. Taylor's being an Arian was sufficient to invalidate any testimony he might offer; but it is no discovery of Dr. Taylor; it is what every attentive, unprejudiced reader finds on reading the Old Testament in connection with the New. Perhaps the testimony of a judicious Calvinist may be better received, not that this truth needs the testimony of either, because it everywhere speaks for itself, but because those who have too little grace, sense, and candour to search for themselves, may be pleased that Dr. Macknight saves them the trouble.

After having remarked that the words born of him, εξ αυτου γεγεννηται, should be translated hath been Begotten of him, which is the literal signification of the word, from γενναω, genero, gigno, I beget, (Born of God being nowhere found in the Scripture), he goes on to say: - "To understand the import of the high titles which in the New Testament are given to the disciples of Christ, viz.: the begotten of God, as here; children of God, as in the next chapter; heirs of God, Rom 8:17; elect of God - adopted of God - saints - a royal priesthood - a holy nation - a peculiar people, 1Pet 2:9; the following observations may be of use. "1. These high titles were anciently given to the Israelites as a nation, because they were separated from mankind to be God's visible Church, for the purpose of preserving the knowledge and worship of him in the world, as the only true God. "This appears from God's own words, Exo 19:3-6, etc.: Tell the children of Israel; Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people. And ye shall be unto me a kingdom of priests, and a holy nation. Deu 14:1-2, etc.: Ye are the children of the Lord your God - for thou art a holy people to the Lord thy God. In particular, the title of God's Son, even his first-born, was given to the whole Israelitish nation by God himself, Exo 4:22, chiefly because they were the descendants of Isaac, who was supernaturally begotten by Abraham, through the power which accompanied the promise, Gen 18:10 : Lo, Sarah shall have a son. So St. Paul informs us, Rom 9:7 : Neither because they are the seed of Abraham, are they all children; (namely of God); but in Isaac shall a seed be to thee - the children of the flesh, these are not the children of God; but the children of promise are counted for the seed. The apostle's meaning is, that Ishmael and his posterity, whom Abraham procreated by his own natural strength, being children of the flesh, were not children of God; that is, they were not made the visible Church and people of God. But Isaac and his descendants, whom Abraham procreated through the strength which accompanied the promise, being more properly procreated by God than by Abraham, were the children of God, i.e. were made the visible Church and people of God, because, by their supernatural generation and title to inherit Canaan, they were a fit image to represent the catholic invisible Church of God, consisting of believers of all ages and nations, who, being regenerated by the Spirit of God, are the true children of God, and heirs of the heavenly country of which Canaan was a type. "2. As the promise, Lo, Sarah shall have a son, which was given to Abraham when he was a hundred years old, and Sarah was ninety, implied that that son was to be supernaturally procreated; so the promise given to Abraham, Gen 17:5, A father of many nations have I constituted thee, implied that the many nations of believers who, by this promise, were given to Abraham for a seed, were to be generated by the operation of the Spirit of God, producing in them faith and obedience, similar to those for which Abraham was constituted the father of all believers. This higher generation, by which believers have the moral image of God communicated to them, is well described, Joh 1:12 : As many as received him, to them gave he power to be called the sons of God, even to them who believe on his name; οἱ εγεννηθησαν, who were Begotten, not of blood, nor of the will of the flesh, nor of the will of man, but of God. That is: Men become the true sons of God, not by their being naturally descended from this or that father, nor by their being called the sons of God by men like themselves, but by God's bestowing on them that high appellation on account of their faith and holiness," (which were produced in them by their regeneration through the Spirit of God.) "3. If the Israelites, of whom the ancient visible Church and people of God were composed, were all called the sons of God because Isaac, from whom they were descended, was supernaturally begotten by the power of God; certainly the believers of all ages and nations, of whom the visible Church is composed, may with much greater propriety be called the sons of God, since they are begotten of God, and possess his moral nature. "4. Thus it appears that the high titles above mentioned, namely, the sons of God, the children of God, the elect of God, the adoption of sons, the election, saints, holy nation, royal priesthood, peculiar people, were anciently given to the Israelites As a Nation, merely on account of their being the visible Church and people of God, without any regard to the personal character of the individuals of whom that nation was composed. It appears, also, that under the Gospel the same high titles were bestowed on whole Churches, merely on account of their profession of Christianity, without any regard to the personal character of the individuals who composed these Churches. But these high titles, with some others of greater importance, such as the begotten of God, the heirs of God, the adoption, were given in an appropriated sense to individuals likewise, on account of their faith and holiness. When given to whole Churches, these titles imported nothing more than that the society to which they were given was a Church of Christ, (i.e. professed Christianity), and that the individuals of which that society was composed were entitled to all the privileges belonging to the visible Church of God. But when appropriated to individuals, these titles implied that the persons to whom they were given were really partakers of the nature of God; and that they were the objects of his paternal love, and heirs of his glory. "Wherefore, in reading the Scriptures, by attending to the different foundations of these titles, and by considering whether they are applied to Churches or individuals, we shall easily understand their true import. Thus, when St. Paul, writing to the Thessalonians, says, 1Thes 1:4, Knowing, brethren, beloved of God, your election, he could not mean their election to eternal life, since many of them were living disorderly, 2Thes 3:11, but their election to be the visible Church of God under the Gospel; whereas, when John, in the verse before us, says, Every one who doeth righteousness hath been begotten of God, by restricting the title to a specific character he teaches us that the persons of whom he speaks are the sons of God in the highest sense, and heirs of eternal glory." How forcible are right words! See also the introduction to the Epistle to the Romans.

My beloved children - So the apostle frequently addresses the whole body of Christians. It is a term of tenderness and endearment, used by our Lord himself to his disciples, John 13:33. And perhaps many to whom St. John now wrote were converted by his ministry. It is a different word from that which is translated "little children," in several parts of the epistle, to distinguish it from which, it is here rendered beloved children. I write these things to you, that ye may not sin - Thus he guards them beforehand against abusing the doctrine of reconciliation. All the words, institutions, and judgments of God are levelled against sin, either that it may not be committed, or that it may be abolished. But if any one sin - Let him not lie in sin, despairing of help. We have an advocate - We have for our advocate, not a mean person, but him of whom it was said, "This is my beloved son." Not a guilty person, who stands in need of pardon for himself; but Jesus Christ the righteous; not a mere petitioner, who relies purely upon liberality, but one that has merited, fully merited, whatever he asks.

And he is the propitiation - The atoning sacrifice by which the wrath of God is appeased. For our sins - Who believe. And not for ours only, but also for the sins of the whole world - Just as wide as sin extends, the propitiation extends also .

And hereby we know that we truly and savingly know him - As he is the advocate, the righteous, the propitiation. If we keep his commandments - Particularly those of faith and love.

But whoso keepeth his word - His commandments. Verily in him the love of God - Reconciled to us through Christ. Is perfected - Is perfectly known. Hereby - By our keeping his word. We know that we are in him - So is the tree known by its fruits. To "know him," to be "in him," to "abide in him," are nearly synonymous terms; only with a gradation, - knowledge, communion, constancy.

He that saith he abideth in him - which implies a durable state; a constant, lasting knowledge of, and communion with, him. Ought himself - Otherwise they are vain words. So to walk, even as he walked - In the world. As he, are words that frequently occur in this epistle. Believers having their hearts full of him, easily supply his name.

When I speak of keeping his word, I write not a new commandment - I do not speak of any new one. But the old commandment, which ye had - Even from your forefathers.

Again, I do write a new commandment to you - Namely, with regard to loving one another. A commandment which, though it also was given long ago, yet is truly new in him and in you. It was exemplified in him, and is now fulfilled by you, in such a manner as it never was before. For there is no comparison between the state of the Old Testament believers, and that which ye now enjoy: the darkness of that dispensation is passed away; and Christ the true light now shineth in your hearts.

He that saith he is in the light - In Christ, united to him. And hateth his brother - The very name shows the love due to him. Is in darkness until now - Void of Christ, and of all true light.

He that loveth his brother - For Christ's sake. Abideth in the light - Of God. And there is no occasion of stumbling in him - Whereas he that hates his brother is an occasion of stumbling to himself. He stumbles against himself, and against all things within and without; while he that loves his brother, has a free, disencumbered journey.

He that hateth his brother - And he must hate, if he does not love him: there is no medium. Is in darkness - In sin, perplexity, entanglement. He walketh in darkness, and knoweth not that he is in the high road to hell.

I have written to you, beloved children - Thus St. John bespeaks all to whom he writes. But from the thirteenth to 1John 2:13 - 27 the twentyseventh verse, he divides them particularly into "fathers," "young men," and "little children." Because your sins are forgiven you - As if he had said, This is the sum of what I have now written. He then proceeds to other things, which are built upon this foundation.

The address to spiritual fathers, young men, and little children is first proposed in this verse, wherein he says, I write to you, fathers: I write to you, young men: I write to you, little children: and then enlarged upon; in doing which he says, "I have written to you, fathers," 1Jo 2:14. "I have written to you, young men," 1Jo 2:14 - 17. "I have written to you, little children," 1Jo 2:18 - 27. Having finished his address to each, he returns to all together, whom he again terms, (as 1Jo 2:12,) "beloved children." Fathers, ye have known him that is from the beginning - We have known the eternal God, in a manner wherein no other, even true believers, know him. Young men, ye have overcome the wicked one - In many battles, by the power of faith. Little children, ye have known the Father - As your Father, though ye have not yet overcome, by the Spirit witnessing with your Spirit, that ye are the children of God."

I have written to you, fathers - As if he had said, Observe well what I but now wrote. He speaks very briefly and modestly to these, who needed not much to be said to them, as having that deep acquaintance with God which comprises all necessary knowledge. Young men, ye are strong - In faith. And the word of God abideth in you - Deeply rooted in your hearts, whereby ye have often foiled your great adversary.

To you all, whether fathers, young men, or little children, I say, Love not the world - Pursue your victory by overcoming the world. If any man love the world - Seek happiness in visible things, he does not love God.

The desire of the flesh - Of the pleasure of the outward senses, whether of the taste, smell, or touch. The desire of the eye - Of the pleasures of imagination, to which the eye chiefly is subservient; of that internal sense whereby we relish whatever is grand, new, or beautiful. The pride of life - All that pomp in clothes, houses, furniture, equipage, manner of living, which generally procure honour from the bulk of mankind, and so gratify pride and vanity. It therefore directly includes the desire of praise, and, remotely, covetousness. All these desires are not from God, but from the prince of this world.

The world passeth away, and the desire thereof - That is, all that can gratify those desires passeth away with it. But he that doeth the will of God - That loves God, not the world. Abideth - In the enjoyment of what he loves, for ever.

My little children, it is the last time - The last dispensation of grace, that which is to continue to the end of time, is begun. Ye have heard that antichrist cometh - Under the term antichrist, or the spirit of antichrist, he includes all false teachers and enemies to the truth; yea, whatever doctrines or men are contrary to Christ. It seems to have been long after this that the name of antichrist was appropriated to that grand adversary of Christ, "the man of sin," 2Thess 2:3 Antichrist, in St. John's sense, that is, antichristianism, has been spreading from his time till now; and will do so, till that great adversary arises, and is destroyed by Christ's coming.

They were not of us - When they went; their hearts were before departed from God, otherwise, they would have continued with us: but they went out, that they might be made manifest - That is, this was made manifest by their going out.

But ye have an anointing - A chrism; perhaps so termed in opposition to the name of antichrist; an inward teaching from the Holy Ghost, whereby ye know all things - Necessary for your preservation from these seducers, and for your eternal salvation. St. John here but just touches upon the Holy Ghost, of whom he speaks more largely, 1Jo 3:24; 4:13; 5:6.

I have written - Namely, 1Jo 2:13. To you because ye know the truth - That is, to confirm you in the knowledge ye have already. Ye know that no lie is of the truth - That all the doctrines of these antichrists are irreconcilable to it.

Who is that liar - Who is guilty of that lying, but he who denies that truth which is the sum of all Christianity? That Jesus is the Christ; that he is the Son of God; that he came in the flesh, is one undivided truth. and he that denies any part of this, in effect denies the whole. He is antichrist - And the spirit of antichrist, who in denying the Son denies the Father also.

Whosoever denieth the eternal Son of God, he hath not communion with the Father; but he that truly and believingly acknowledgeth the Son, hath communion with the Father also.

If that truth concerning the Father and the Son, which ye have heard from the beginning, abide fixed and rooted in you, ye also shall abide in that happy communion with the Son and the Father.

He - The Son. Hath promised us - If we abide in him.

These things - From 1Jo 2:21. I have written to you - St. John, according to his custom, begins and ends with the same form, and having finished a kind of parenthesis, 1Jo 2:20 - 26, continues, 2:27, what he said in the twentieth verse, concerning them that would seduce you.

Ye need not that any should teach you, save as that anointing teacheth you - Which is always the same, always consistent with itself. But this does not exclude our need of being taught by them who partake of the same anointing. Of all things - Which it is necessary for you to know. And is no lie - Like that which antichrist teaches. Ye shall abide in him - This is added both by way of comfort and of exhortation. The whole discourse, from verse 18 to this, 1Jo 2:18 - 27 is peculiarly adapted to little children.

And now, beloved children - Having finished his address to each, he now returns to all in general. Abide in him, that we - A modest expression. May not be ashamed before him at his coming - O how will ye, Jews, Socinians, nominal Christians, be ashamed in that day!

Every one - And none else. Who practiseth righteousness - From a believing, loving heart. Is born of him - For all his children are like himself.

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 .

He endeavours in this to steer them a middle Course, that they might neither presume to sin, nor despair, if they did, And bespeaks them with a Compellation, importing both Authority and Love; well-becoming him as then an aged Person, an Apostle, their Teacher, and who was their most affectionate spiritual Father. And lets them know the first Design of what he was now writing (had hirtherto written, and was further to write) was, That they might to their uttermost avoid sinning at all: But adds, if, through human frailty, they did sin, we have an Advocate, &c.

Implying our need of Christ for renewed, as well as first pardon; and not of his Death only, but continual Intercession; and represents the Advantages Christ hath for success in his interposing for us, in respect both of his Relation to God as his Father, (which is put indefinitely, the Father, that the Consideration might not be excluded of his being our Father also.

And his Righteteousness, by which he could not but be acceptable to him.

Marginal references: Rom. 8.34. 1 Tim. 2.5. Heb. 7.25. & 9.24.

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

The adding of these words, shews that our Lord grounds his Intercession for Pardon of Sin unto penitent Believers, upon his having made Atonement for them before: And therefore that he doth not herein meerly supplicate for Favor, but (which is the proper Business of an Advocate) plead Law and Right; agreeable to what is said above, chap. 1.9.

Nor is his undertaking herein limited to any select Persons among Believers, but he must be understood to be an Advocate for all, for whom he is effectually a Propitiation, i. e. for all that truly believe in him (Rom. 3.25.) all the World over.

Marginal references: 2 Cor. 5.18. Chap. 4.10.; Joh. 4.42. Chap. 4.14.

3 And hereby we do know that we know him , if we keep his commandments.

This Faith is often in the holy Scripture signified by the name of Knowledg, Isa. 53.11. Iohn 17.3. viz. an appropriative, transformative Knowledg, by which we own and accept God in Christ, as ours (expressed also by Acknowledgment, [non-Latin text not transcribed], Eph. 1.17. Col. 2.2.) and are changed into his likeness, 2 Cor. 3.18. The meaning then is, That we perceive, or discern our selves to be sincere Believers, and consequently that Christ is both our Propitiation, and Advocate, when it is become habitual and easie to us to obey his Commandment.

4 He that saith, I know him, and keepeth not his commandments, is a liar , and the truth is not in him.

A false hypocri[illegible: 1 letter]ical Pretender, as ch. 1.6.

Marginal references: Chap. 4.20.

5 But whoso keepeth his word , in him verily is the love of God perfected : hereby know we that we are in him.

His Faith worketh by Love, Gal. 5.6. His Love is perfected, and attains its end in Obedience, whereof it is the Vital Principle, ch. 5.3. Iohn 14.15. such an efficacious governing Knowledg of him; therefore, as by the Power of the Love which it produces, subdues our Souls to the Obedience of him, is a certain Proof to us of our Union with him, ch. 5.20. and Relation to him.

Marginal references: Joh. 14.21, 23.; Chap. 4.12.; Chap. 4.13.

6 He that saith he abideth in him, ought also so to walk, even as he walked .

And this Proof we ought to give. For whereas our Lord Jesus Christ was not only our Lawgiver but our Patern; and practised himself what he commanded us; if indeed we have an abiding, real Vnion with him, we partake of his Spirit, Rom. 8.9. which must be understood to work Uniformly, and enable us to walk (in the main of our Course, according to our measure of that Spirit) as he walked.

Marginal references: Joh. 13.15. 1 Pet. 2.21.

7 Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning: the old com[illegible: 1 letter]andment is the word which ye have heard from the beginning .

This Commandment must be that which he insists on, v. 9, 10, 11. and which in different respects he calleth both old and new. Not new, he saies, in Opposition to their G[illegible: 1 letter]ostick Seducers, to intimate he was not about to e[illegible: 1 letter]ter[illegible: 1 letter]ain them with vain Novelties, as they did; all whose peculiar Doctrines were no other than Innovations upon true Christianity.

But old, viz. a part of original Christianity, as it came pure first from our Lord Christ himself.

The Commandment, or Word which they had, or had heard from the beginning. This Phrase from the beginning, being here put in Conjunction with some act of theirs, ye had, or have heard, as also 2 Eph. 5.6. shews it to intend a much later Term of Commencement than chap. 1.1. Tho also considering them as Iews, whom he here writes to, it might run up as high as the Law given by Moses; or, even as Men, to the Creation, and the first Impression of the Law of Nature (whereof this was a very noble part) upon the Heart of Man.

Marginal references: Chap. 3.11▪ 2 Joh. 5.

8 Again, a new commandment I write unto you, which thing is true in him, and in you : because the darkness is past , and the true light now shineth .

Yet also he calls it a new Commandment, as our Saviour did, Iohn 13.34. upon the subjoyned accounts; which thi[illegible: 1 letter]g is true, i. e. evident, or verified, fulfilled, exemplified.

Viz. In that new and high Demonstration he had given of the sincerity and greatness of his own Love, laying down his Life for us, as Iohn 15.13.

Or, us (as some read) i. e. the mind of God herein is by a new and fresh Light most evidently and gloriously signified in, or among you (the Subject being here collective and plural, admits this varied, and very usual sense of the Particle in) in as much as the Darkness is past

i. e. the heathenish Ignoran[illegible: 2 letters] that made the World barbarous; a Darkness in which the furious Lusts, and Passions of Men are wont to rage, turning this Earth into another Hell, Psalm 74.20. is in a great measure vanished; and also the dark unbrage of the Iudaick Dispensation, (some read [non-Latin text not transcribed] for [non-Latin text not transcribed], not Darkness, but Shadow) in which the Love of God to Men was more obscurely represented, is past away and gone;

and the true Light now shineth, the Love and Grace of God towards Sinners, (the Patern and Argument of our mutual Love to one another) shines with true Light, that is evident in Opposition to Darkness, or immediately Substantial, in Opposition to Type or Shadow, as Iohn 1.9, 14, 17. representing the gracious Design of God, and his very Nature, who is Love, ch. 4.8, 16. with so bright and glorious Beams as ought to transform us into his Likeness; and which therefore render the mutual Hatred of one another, the most incongruous thing to us in all the World. Whereupon he adds,

Marginal references: Joh. 13.34.; Rom. 13.12. 1 Thess. 5.5, 8.; Joh. 1.9. & 8.12.

9 He that saith he is in the light , and hateth his brother, is in darkness until now .

To be in the Light, signifies to be under the transforming governing Power of it, as the Phrases import of being in the Flesh, and in the Spirit, Rom. 8.9. being expounded by walking after the Flesh, and after the Spirit, v. 1. He therefore that hateth his Brother, a thing so contrary to the Design of the Gospel, whatever he pretends, is still in Darkness,

under the Power of the unregenerate Principle of impure and malignant Darkness. The Gospel hath done him no good, is to him but an impotent, and ineffectual Light, in the midst whereof, by stiff winking, and an obstinate Resistance, and Exclusion of that pure and holy Light, he creates to himself a dark and an hellish Night.

Marginal references: 1 Cor. 13.2. 2 Pet. 1.9. Chap. 3.14, 15.

10 He that loveth his brother abideth in the light , and there is no occasion of stumbling in him .

His Brother, put indefinitely, must be undertsood universally, i. e. He that loveth, not this or that fellow-Christian, upon some personal or private Reason, but all upon one and the same common and truly Christian Account.

Shews or doth demonstrate the setled, constant Power, the regenerate Divine Principle hath over him. And there is

Gr. no Scandal, or occasion of stumbling in him, no inconsistent thing that ought to occasion him to judge otherwise of himself, or others to think otherwise of him.

Marginal references: Chap. 3.14.; 2 Pet. 1.10.

11 But he that hateth his brother, is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes .

Hath no Principle to guide or govern him, but what is common to the unregenerate World, so that his whole Life is a continual Error; nor doth he understand or consider the tendency of his Course, being still under the Power of an affected Darkness that makes his Eyes, or Understanding, of no more use than if he were quite blind, or had none at all. So weighty and important is the Precept which he had to lay down, v. 15. of not loving the World, &c. that he introduces it with the Solemnity of a most pathetick Preface contained in these three following Verses, wherein he applies himself severally to the distinct Orders and Ranks into which Christians were capable of being reduc'd, the matter being of common and equal Concernment to all of them. And he speaks sutable to the Condition and State of each, such things as whereby he might most effectually insinuate with them, and oblige them deeply to consider what he had to say; doubling also his Application to each of them, out of the earnestness of his Intention and Endeavour to fasten the Exhortation upon them which was to follow.

Marginal references: Joh. 12.35.

12 I write unto you, little children , because your sins are forgive you, for his names sake .

He here uses an Appellation before, v. 1. apply'd to all in common, being put alone; but being now set in Contradistinction to others, must be understood to intend a dictinct Rank of Christians, viz. those more newly entred into the Christian State; and to them he suggests the free Remission of their Sins for his Names sake.

I. e. For his own sake, as the Reason why they should out of Ingenuity, and a new recent sense of God's mercy towards them, comply with his holy Pleasure in the following Precept. The Remission of their Sins, being a first, and most early Priviledge with them that commenced from the beginning of their sincere Christianity, and which was sealed to them in their late Baptism; 'tis the more fitly mention'd to this first Rank of Christians.

Marginal references: Luke 24.47. Acts 4.12. & 13.38.

13 I write unto you, fathers, because ye have known him that is from the beginning . I write unto you, young men, because ye have overcome the wicked one . I write unto you, little children, because ye have known the Father b.

Unto Fathers, because to such belongeth much Experience, and the Knowledge of ancient Things, he ascribeth the Knwoledge of him who is the Ancient of Days, from the beginning, and then whom none is more ancient, and whom they should be supposed so well to know by their long continued Course in Religion, as fully to understand his good and acceptable Will, what would be pleasing, and what displeasing to him.

To such as were in the Flower of their Strength and Age in Christianity, he attributed Victory; to whom therefore it would be inglorious to slur the Honour of that noble Conquest they had gained over the wicked one, the God of this World, as he is elsewhere called, 2 Cor. 4.4. by suffering themselves again to be entangled in its Snares and Bands. His Method is, we see, to place this Order of Christians last, as a middle State, which he would have us conceive afterwards to be interposed between the other two; which Method we find he observes in going over them again the second time. I. e. He first again begins with his little Children, whom he now bespeaks by another Compellation in the Greek, (before [non-Latin text not transcribed], now [non-Latin text not transcribed]) importing no material difference, except this latter signifie more Capacity of Instruction; and he now also gives them another Character, which implies so much, that he not only considers them as the passive Subjects of a Priviledge, Remission of Sins, which they were capable of in the first Moment of their being born into the Christian State (as the word [non-Latin text not transcribed], above, seems to intimate) but as being able to use their Understanding, and consider whose Children they were, because ye have known the Father; before said also of the eldest sort of Christians; but he is there mention'd by a Description more sutable to their more aged State; and therefore the Knowledge ascribed to the one, and to the other, tho the same in kind, must, in respect of degrees, be accommodately understood.

14 I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you , and ye have overcome the wicked one.

To the former sort he only repeateth what he had said before; supposing their greater Wisdom to need no more. [See L. Brugens. Not. in Bibl. sacr. of the Insertion of this clause;] only the Repetition importeth his earnest Desire they would again and again consider it. The other he also puts in mind of their active Strength, and Vigor, and of the Rootedness which the Gospel must now be supposed to have in them, whereby they were enabled to overcome the wicked one. And by all which Endowments they were all both enabled and obliged to comport the better with the following Precept, and its Enforcements.

Marginal references: Eph. 6.10.

15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him .

What he here means by the forbidden Object of our Love, must be gathered from his own Explication, v. 16. the Love it self forbidden, in reference thereto, is that excess thereof, whereby any adhere to terrene things, as their best good; wherewith, as he adds, any sincere Love to God is inconsistent, as Matth. 6.24. Luke 14.33. A Consideration so awful and tremendous, that it is not strange the Precept it enforces, should have so solemn and urgent an Introduction.

Marginal references: James 4.4.

16 For all that is in the world, the lust of the flesh , and the lust of the eyes , and the pride of life , is not of the father, but is of the world .

Here he explains his meaning, what under the Name of this World, and the things of it, we are not to love, or under what Notion we ought not to love it, viz. the World as it contains the Objects and Nutriment of these mentioned Lusts, either more grossly sensual, called the Lust of the Flesh, viz. of Gluttony, Drunkenness, Whoredom, &c. Rom. 13.13, 14.

Or that which is excited more immediately by the Fancy, unto which the Eye especially ministreth, the excessive Appetite of much Wealth, and great Possessions. Which the Eye is therefore said to desire, and not to be satisfied with, Eccles. 2.8, 9, 10. and 4.8. called therefore the Lust of the Eye.

And again, the ambitious Affectation of the Pomp and Glory of the World, vain Applause, the unmerited and overvalued Praise and Observance of other Men, with Power over them, affected for undue ends; or only with a self-exalting Design, meant by the Pride of Life, forbidden by our Saviour to his Disciples, Matth. 20.25, 26. This triple Distribution, some observe to have been before used by some of the ancient learned Iews, and imitated by certain of the more refin'd Heathens; whence, as being formerly known, and understood, the Apostle might be induced to make use of it.

And these Lusts are therefore argued to be inconsistent with the Love of the Father, as not being of him, but if the World; not from the Divine Spirit, but the Spirit of the World.

17 And the world passeth away, and the lusts thereof; but he that doth the will of God, abideth for ever .

He sets the difference in view, of living according to the common Genius, Will, or Inclination of the World (which is Lust) and according to the Divine Will, that he who unites himself in his Will and Desire with the former, which vanishes (Objects, and Appetite altogether) must (which is impli'd) perish therewith; but he that unites himself with the supreme eternal Good, by a Will that is guided by, and conformed to the Divine Will, abideth for ever, partakes a Felicity coeternal with the Object and Rule upon which his Heart was set, and which it was guided by.

Marginal references: 1 Cor. 7.31. James 1.10.

18 Little children, it is the last time , and as we have heard that Antichrist shall come, even now are there many Antichrists; whereby we know it is the last time.

The time here referr'd to, seems to be the destruction of Ierusalem, and the finishing of the Iewish State, both Civil and Ecclesiastical. In the Greek the last hour, the approaching Period of Daniel's 70 Weeks, as Mr. Mede understands it, (Apostacy of the later times.)

Whereas therefore it was now a known and expected thing among Christians, that the eminent Antichrist, or Antichristian State, (expressly foretold 2 Thess. 2.) was to come, or take place; therefore the Apostle saies, we, i. e. the Generality of Christians, have heard so much. So he saies,

even now, as the Fore-runners of that eminent one. There are many Antichrists (foretold also by our Saviour, Matt. 24.) viz. noted Hereticks, and Seducers then in being; not such falsely assuming vicarious Christs, as only pretended to do that part which the Iews expected from their Messiah, the delivering them from the Roman Tyranny, and so set up to be meerly Civil, or secular Christs, having themselves never been Christians; but such as had revolted from Christianity, and now laboured fundamentally to subvert it, denying Christ to be come in the Flesh, v. 22. 2 Epist. 7. having been before professed Christians, as appears by the following words.

Marginal references: 2 Thess. 2.3.

19 They went out from us, but they were not of us: for if they had been of us, they would, no doubt, have continued with us : but they went out, that they might be made manifest that they were not all of us .

Sincere and living Christians are so strongly held in with Christ, and the truly Christian Community, by an Union, and Bond of Life, and by sense of Pleasures, which thereupon they find in that holy Communion, with the Expectation which their lively Faith gives them of eternal Life at last, that there is no doubt of their continuance.

Others that are Christians, upon external Inducements alter as these do, and are permitted to do so, that the difference may appear between true and counterfeit ones, 1 Cor. 11.19.

Marginal references: Deut. 13.13. Psal. 41.9. Acts 20.30.; 1 Cor. 11.19.

20 But ye have an unction from the holy one, and yet know all things.

See Note on Verse 27.

Marginal references: 2 Cor. 1.21. Heb. 1.9.; Joh. 14.26. & 16.23. vers. 27.

21 I have not written unto you because ye know not the truth: but be cause ye know it, and that no lie is of the truth .

He prudently intimates his Confidence concerning them, together with the Pleasure he himself took (as any one would) in communicating the Sentiments of holy Truth to prepared receptive Minds; implying also, that any part of false Doctrine doth so ill match and square with the frame of Divine Truth, that judicious Christians may discern they are not of a piece.

22 Who is a lier, but he that denieth that Jesus is the Christ ? he is Antichrist, that denieth the Father and the Son.

Especially may the ill accord be descerned between Divine Truth, and a Lie, when the Lie is so directly levell'd against the Foundations upon which the whole Fabrick is built, as the denying Iesus to be the Christ, strikes at all.

And tho he that doth so, seems only an Antichrist, as directing his Opposition but against Christ, he really as much denies the Father, who testifi'd of him.

Marginal references: Chap. 4.3. 2 Joh. 7.

23 Whosoever denieth the Son, the same hath not the Father; but he that acknowledgeth the Son, hath the Father also.

To have the Father and the Son, is by Faith, Love, and Obedience, vitally to adhere to the one and the other. The latter part of this Verse, tho it be not in the ordinary Greek Copies, is in some of the Versions, and said to be in some Greek Manuscripts also, whence it is supply'd very agreeably to the Apostle's Scope, and usual way of writing.

Marginal references: Joh. 15.23.; Chap. 4.15.

24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father .

He only exhorts them to persevere in that Faith which they at first received, whereby their Union with God in Christ would be preserved entire.

Marginal references: 2 Joh. 6.

25 And this is the promise that he hath promised us, even eternal life .

Which Perseverance they are highly encouraged to by the Promise of so great a Thing as eternal Life at length.

26 These things have I written unto you concerning them that seduce you .

So much he thought requisite to be said, in respect of their danger by Seducers, tho their Safety was principally to depend upon what he next mentions.

27 But the anointing which ye have received of him, abideth in you: and ye need not that any man teach you : but, as the same anointing teacheth you of all things, and is truth, and is no lie: and even as it hath taught you, ye shall abide in him.

It is evident, that the ancient anointing of Persons to some eminent Office, was not a meer empty Rite of Investiture, or Authorization, but also a Symbol of their Qualification by another Spirit then coming upon them. Whereupon our Lord Iesus was eminently the Christ, or anointed one, not only as denoting his solemn Investiture with the sacred Offices of King, Priest, and Prophet, which were all wont to be entred into by Vnction; but as signifying also his receiving the Spirit, (not by measure) by which he was most perfectly qualified for them. And whereas he is also said to have made those that believe on him, in a far inferiour sense, Kings and Priests to his Father; to them also he imparts of the same Spirit, Rom. 8.9. whence they are saidto be anointed too, 2 Cor. 1.21, 22. And hence, as is here said, and v. 27. they do not need, &c.

Not as if they had absolutely no need at all of human teaching; for the Apostle supposes not himself to be now doing a vain, or needless thing; but that they had less need, having the internal Principles of Light and Life in them, they were in a great measure capable of steering their own Course. They had in themselves a living, engrafted Word, enabling them to teach, and commune with themselves, as Deut. 30.11, 12. Rom. 10.7, 8, 9. Hereupon their own Reins could instruct them, Psal. 16.7. Or, they could instruct themselves, [non-Latin text not transcribed], as that may be read, Col. 3.16. The Word of Christ dwelling richly in them. Therefore they did not so need to be taught, as those that know not the first Principles of the Oracles of God.

I. e. All such necessary and essential things to the Life and Being of Christianity; of which sort that Doctrine concerning the Messiah was, which he was now speaking of, not all things simply; for that had been to attribute to them far higher Knowledge than he could pretend to himself, even that which was peculiar to God only. Nor was that Knowledge which they had of those necessary things to be thought the Effect of an immediate Inspiration, but such as by ordinary external means they had already learn'd, but made vital and efficacious by the special sanctifying Influence and Operation of the Holy Ghost; who having begotten in them a correspondent Impress to those great Truths which are after Godliness, formed the new Creature in them, which is begotten of the Word of Truth, had made them capable of Dijudication, or of distinguishing by a spiritual Sense, Phil. 1.9, 10. between things that were grateful, sutable, and nutritive to the Life of the new Creature in them, and such things as were noxious and offensive. Whereas, in reference to things more remote from the Vitals of Religion and Godliness, none can assure themselves of such a Priviledge. And as to these, they are to expect it in the way of their own sincere and diligent Endeavours and Prayers, as the effect of the habit of Grace, maintain'd and kept up in Life, and Vigor; and a Reward of their sincere Resignation and Subjection of Heart and Soul to the governing Power of Truth, so far as it should be understood and known of them, according to that of our Saviour, Iohn 7.17. If any man will do his Will, he shall know of the Doctrine whether it be of God, &c. And thus they might certainly keep their Station, and abide in him; unto which they are therefore exhorted.

Marginal references: Jer. 31.33, 34. Heb. 8.10, 11.; Joh. 14.26. Ver. 20.; Or, it.

28 And now, little children, abide in him; that when he shall appear, we may have confidence, and not be ashamed before him at his coming.

He condescendingly includes himself with them, that we may have confidence; intimating, for their Encouragement, the common mutual Joy they should have together at Christ's Appearance; he, that he had not been wanting in his Endeavours that they might persevere; and they, that they had persevered; which is impli'd in the menace of the contrary, upon the contrary Supposition.

Marginal references: Chap. 3.2.

29 If ye know that he is righteous, ye know that every one that doth righteousness, is born of him .

Lest he should be thought only sollicitious to preserve the right Notions among them, of the Christian Doctrine, as if that alone would suffice them for their Salvation and Blessedness, (which was the Conceit of the Gnosticks, touching their own Notions, that the entertaining of them, would save Men, whatsoever Men they were, or howsoever they liv'd) he subjoyns this serious Monition, If ye know, &c. intimating, that whatsoever they had of the Knowledge of God, would avail them nothing, if, whereas he is righteous, they were not transform'd by it into his likeness, and enabled thereby to do Righteousness, which alone would evidence their Divine Birth, since God hath no Children destitute of his Image, or who resemble him not.

Marginal references: Or, know ye.; Chap. 3.7▪ 10.

Christ the Propitiation. (a. d. 80.)

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

These verses relate to the concluding subject of the foregoing chapter, in which the apostle proceeds upon the supposition of the real Christian's sin. And here he gives them both dissuasion and support.

1. Dissuasion. He would leave no room for sin: "My little children, these things write I unto you, that you sin not, v. 1. The design or purport of this letter, the design of what I have just said concerning communion with God and the overthrow of it by an irreligious course, is to dissuade and drive you from sin." See the familiar affectionate compellation with which he introduces his admonition: My little children, children as having perhaps been begotten by his gospel, little children as being much beneath him in age and experience, my little children, as being dear to him in the bonds of the gospel. Certainly the gospel most prevailed where and when such ministerial love most abounded. Or perhaps the judicious reader will find reason to think that the apostle's meaning in this dissuasion or caution is this, or amounts to this reading: These things write I unto you, not that you sin. And so the words will look back to what he had said before concerning the assured pardon of sin: God is faithful and just to forgive us our sins, &c., ch. i. 9. And so the words are a preclusion of all abuse of such favour and indulgence. "Though sins will be forgiven to penitent confessors, yet this I write, not to encourage you in sin, but upon another account." Or this clause will look forward to what the apostle is going to say about the Advocate for sinners: and so it is a prolepsis, a prevention of like mistake or abuse: "These things write I unto you, not that you sin, but that you may see your remedy for sin." And so the following particle (as the learned know) may be rendered adversatively: But, if a man sin, he may know his help and cure. And so we see,

II. The believer's support and relief in case of sin: And (or but) if any man sin (any of us, or of our foresaid communion), We have we an Advocate with the Father, &c., v. 1. Believers themselves, those that are advanced to a happy gospel-state, have yet their sins. There is a great distinction therefore between the sinners that are in the world. There are Christianized (such as are instated in the sacred saving privileges of Christ's mystical or spiritual body) and unchristianized, converted and unconverted sinners. There are some who, though they really sin, yet, in comparison with others, are said not to sin, as ch. iii. 9. Believers, as they have an atonement applied unto them at their entrance into a state of pardon and justification, so they have an Advocate in heaven still to continue to them that state, and procure their continued forgiveness. And this must be the support, satisfaction, and refuge of believers (or real Christians) in or upon their sins: We have an Advocate. The original name is sometimes given to the Holy Ghost, and then it is rendered, the Comforter. He acts within us; he puts pleas and arguments into our hearts and mouths; and so is our advocate, by teaching us to intercede for ourselves. But here is an advocate without us, in heaven and with the Father. The proper office and business of an advocate is with the judge; with him he pleads the client's cause. The Judge with whom our advocate pleads is the Father, his Father and ours. He who was our Judge in the legal court (the court of the violated law) is our Father in the gospel court, the court of heaven and of grace. His throne or tribunal is the mercy-seat. And he that is our Father is also our Judge, the supreme arbitrator of our state and circumstances, either for life or death, for time or eternity. You have come—to God, the Judge of all, Heb. xii. 23. That believers may be encouraged to hope that their cause will go well, as their Judge is represented to them in the relation of a Father, so their advocate is recommended to them upon these considerations:—1. By his person and personal names. It is Jesus Christ the Son of the Father, one anointed by the Father for the whole office of mediation, the whole work of salvation, and consequently for that of the intercessor or advocate. 2. By his qualification for the office. It is Jesus Christ the righteous, the righteous one in the court and sight of the Judge. This is not so necessary in another advocate. Another advocate (or an advocate in another court) may be an unjust person himself, and yet may have a just cause (and the cause of a just person in that case) to plead, and may accordingly carry his cause. But here the clients are guilty; their innocence and legal righteousness cannot be pleaded; their sin must be confessed or supposed. It is the advocate's own righteousness that he must plead for the criminals. He has been righteous to the death, righteous for them; he has brought in everlasting righteousness. This the Judge will not deny. Upon this score he pleads, that the clients' sins may not be imputed to them. 3. By the plea he has to make, the ground and basis of his advocacy: And he is the propitiation for our sins, v. 2. He is the expiatory victim, the propitiatory sacrifice that has been offered to the Judge for all our offences against his majesty, and law, and government. In vain do the professors of Rome distinguish between and advocate of redemption and an advocate of intercession, or a mediator of such different service. The Mediator of intercession, the Advocate for us, is the Mediator of redemption, the propitiation for our sins. It is his propitiation that he pleads. And we might be apt to suppose that his blood had lost its value and efficacy if no mention had been made of it in heaven since the time it was shed. But now we see it is of esteem there, since it is continually represented in the intercession of the great advocate (the attorney-general) for the church of God. He ever lives to make intercession for those that come to God through him. 4. By the extent of his plea, the latitude of his propitiation. It is not confined to one nation; and not particularly to the ancient Israel of God: He is the propitiation for our sins; and not for ours only (not only for the sins of us Jews, us that are Abraham's seed according to the flesh), but also for those of the whole world (v. 2); not only for the past, or us present believers, but for the sins of all who shall hereafter believe on him or come to God through him. The extent and intent of the Mediator's death reach to all tribes, nations, and countries. As he is the only, so he is the universal atonement and propitiation for all that are saved and brought home to God, and to his favour and forgiveness.

The Believer's Duty. (a. d. 80.)

3 And hereby we do know that we know him, if we keep his commandments. 4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6 He that saith he abideth in him ought himself also so to walk, even as he walked.

These verses may seem to relate to the seventh verse of the former chapter, between which and these verses there occurred an incidental discourse concerning the believer's duty and relief in case of sin, occasioned by the mention of one of the believer's privileges—his being cleansed from sin by the Mediator's blood. In that verse the apostle asserts the beneficial consequence of walking in the light: "We have then fellowship with one another, such divine fellowship and communion as are the prerogative of the church of Christ." Here now succeeds the trial or test of our light and of our love.

I. The trial of our light: And hereby we do know that we know him, if we keep his commandments, v. 3. Divine light and knowledge are the beauty and improvement of the mind; it becomes the disciples of the Mediator to be persons of wisdom and understanding. Young Christians are apt to magnify their new light and applaud their own knowledge, especially if they have been suddenly or in a short time communicated; and old ones are apt to suspect the sufficiency and fulness of their knowledge; they lament that they know God, and Christ, and the rich contents of his gospel, no more: but here is the evidence of the soundness of our knowledge, if it constrain us to keep God's commandments. Each perfection of his nature enforces his authority; the wisdom of his counsels, the riches of his grace, the grandeur of his works, recommend his law and government. A careful conscientious obedience to his commands shows that the apprehension and knowledge of these things are graciously impressed upon the soul; and therefore it must follow in the reverse that he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him, v. 4. Professors of the truth are often ashamed of their ignorance, or ashamed to own it; they frequently pretend to great attainments in the knowledge of divine mysteries: Thou makest thy boast of God, and knowest his will, and approvest (in thy rational judgment) the things that are more excellent, being instructed out of the law and art confident that thou thyself art (or art fit to be) a guide to the blind, &c., Rom. ii. 17, &c. But what knowledge of God can that be which sees not that he is most worthy of the most entire and intense obedience? And, if that be seen and known, how vain and superficial is even this knowledge when it sways not the heart unto obedience! A disobedient life is the confutation and shame of pretended religious knowledge; it gives the lie to such boasts and pretences, and shows that there is neither religion nor honesty in them.

II. The trial of our love: But whoso keepeth his word in him verily is the love of God perfected; hereby know we that we are in him, v. 5. To keep the word of God, or of Christ, is sacredly to attend thereto in all the conduct and motion of life; in him that does so is the love of God perfected. Possibly, some may here understand God's love to us; and doubtless his love to us cannot be perfected (or obtain its perfect design and fruit) without our practical observance of his word. We are chosen, to be holy and blameless before him in love; we are redeemed, to be a peculiar people, zealous of good works; we are pardoned and justified, that we may be partakers of larger measures of the divine Spirit for sanctification; we are sanctified, that we may walk in ways of holiness and obedience: no act of divine love that here terminates upon us obtains its proper tendency, issue, and effect, without our holy attendance to God's word. But the phrase rather denotes here our love to God; so v. 15, The love of (to) the Father is not in him; so ch. iii. 17, How dwelleth the love of (to) God in him? Now light is to kindle love; and love must and will keep the word of God; it enquires wherein the beloved may be pleased and served, and, finding he will be so by observance of his declared will, there it employs and exerts itself; there love is demonstrated; there it has its perfect (or complete) exercise, operation, and delight; and hereby (by this dutiful attendance to the will of God, or Christ) we know that we are in him (v. 5), we know that we belong to him, and that we are united to him by that Spirit which elevates and assists us to this obedience; and if we acknowledge our relation to him, and our union with him, it must have this continued enforcement upon us: He that saith he abideth in him ought himself to walk even as he walked, v. 6. The Lord Christ was an inhabitant of this world, and walked here below; here he gave a shining example of absolute obedience to God. Those who profess to be on his side, and to abide with him, must walk with him, walk after his pattern and example. The partisans of the several sects of philosophers of old paid great regard to the dictates and practice of their respective teachers and sect-masters; much more should the Christian, he who professes to abide in and with Christ, aim to resemble his infallible Master and head, and conform to his course and prescriptions: Then are you my friends if you do whatsoever I command you, John xv. 14.

The Law of Love. (a. d. 80.)

7 Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning. 8 Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. 9 He that saith he is in the light, and hateth his brother, is in darkness even until now. 10 He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. 11 But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.

The seventh verse may be supposed either to look backward to what immediately preceded (and then it is walking as Christ walked that is here represented as no new, but an old commandment; it is that which the apostles would certainly inculcate wherever they brought Christ's gospel), or to look forward to what the apostle is now going to recommend, and that is the law of fraternal love; this is the message heard from the beginning (ch. iii. 11), and the old commandment, 2 John 5. Now, while the apostle addresses himself to the recommendation of such a practice, he is ready to give an instance thereof in his affectionate appellation: "Brethren, you who are dear to me in the bond of that love to which I would solicit you;" and so the precept of fraternal love is recommended,

I. As an old one: I write no new commandment unto you, but an old commandment, which you had from the beginning, v. 7. The precept of love must be as old as human nature; but it might admit divers enactions, enforcements, and motives. In the state of innocence, had human nature then been propagated, men must have loved one another as being of one blood, made to dwell on the earth, as being God's offspring, and bearing his image. In the state of sin and promised recovery, they must love one another as related to God their Maker, as related to each other by blood, and as partners in the same hope. When the Hebrews were peculiarly incorporated, they must accordingly love each other, as being the privileged people, whose were the covenants and the adoption, and of whose race the Messiah and head of the church must spring; and the law of love must be conveyed with new obligations to the new Israel of God, to the gospel church, and so it is the old commandment, or the word which the children of the gospel Israel have heard from the beginning, v. 7.

II. As a new one: "Again, to constrain you to this duty the more, a new commandment I write unto you, the law of the new society, the Christian corporation, which thing is true in him, the matter of which was first true in and concerning the head of it; the truth of it was first and was abundantly in him; he loved the church, and gave himself for it: and it is true in you; this law is in some measure written upon your hearts; you are taught of God to love one another, and that because" (or since, or forasmuch as) "the darkness is past, the darkness of your prejudiced unconverted (whether Jewish or Gentile) minds, your deplorable ignorance of God and of Christ is now past, and the true light now shineth (v. 8); the light of evangelical revelation hath shone with life and efficacy into your hearts; hence you have seen the excellency of Christian love, and the fundamental obligation thereto." Hence we see that the fundamentals (and particularly the fundamental precepts) of the Christian religion may be represented either as new or old; the reformed doctrine, or doctrine of religion in the reformed churches, is new and old—new, as taught after long darkness, by the lights of the reformation, new as purged from the adulterations of Rome; but old as having been taught and heard from the beginning. We should see that that grace or virtue which was true in Christ be true also in us; we should be conformable to our head. The more our darkness is past, and gospel light shines unto us, the deeper should our subjection be to the commandments of our Lord, whether considered as old or new. Light should produce a suitable heat. Accordingly, here is another trial of our Christian light; before, it was to be approved by obedience to God; here by Christian love. 1. He who wants such love in vain pretends his light: He that saith he is in the light, and hateth his brother, is in darkness even unto now, v. 9. It is proper for sincere Christians to acknowledge what God has done for their souls; but in the visible church there are often those who assume to themselves more than is true, there are those who say they are in the light, the divine revelation has made its impression upon their minds and spirits, and yet they walk in hatred and enmity towards their Christian brethren; these cannot be swayed by the sense of the love of Christ to their brethren, and therefore remain in their dark state, notwithstanding their pretended conversion to the Christian religion. 2. He who is governed by such love approves his light to be good and genuine: He that loveth his brother (as his brother in Christ) abideth in the light, v. 10. He sees the foundation and reason of Christian love; he discerns the weight and value of the Christian redemption; he sees how meet it is that we should love those whom Christ hath loved; and then the consequence will be that there is no occasion of stumbling in him (v. 10); he will be no scandal, no stumbling-block, to his brother; he will conscientiously beware that he neither induce his brother to sin nor turn him out of the way of religion, Christian love teaches us highly to value our brother's soul, and to dread every thing that will be injurious to his innocence and peace. 3. Hatred is a sign of spiritual darkness: But he that hateth his brother is in darkness, v. 11. Spiritual light is instilled by the Spirit of grace, and one of the first-fruits of that Spirit is love; he then who is possessed with malignity towards a Christian brother must needs be destitute of spiritual light; consequently he walks in darkness (v. 11); his life is agreeable to a dark mind and conscience, and he knows not whither he goes; he sees not whither this dark spirit carries him, and particularly that it will carry him to the world of utter darkness, because darkness hath blinded his eyes, v. 11. The darkness of regeneracy, evidenced by a malignant spirit, is contrary to the light of life; where that darkness dwells, the mind, the judgment, and the conscience will be darkened, and so will mistake the way to heavenly endless life. Here we may observe how effectually our apostle is now cured of his once hot and flaming spirit. Time was when he was for calling for fire from heaven upon poor ignorant Samaritans who received them not, Luke ix. 54. But his Lord had shown him that he knew not his own spirit, nor whither it led him. Having now imbibed more of the Spirit of Christ, he breathes out good-will to man, and love to all the brethren. It is the Lord Jesus that is the great Master of love: it is his school (his own church) that is the school of love. His disciples are the disciples of love, and his family must be the family of love.

Against the Love of the World. (a. d. 80.)

12 I write unto you, little children, because your sins are forgiven you for his name's sake. 13 I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. 14 I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. 15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

This new command of holy love, with the incentives thereto, may possibly be directed to the several ranks of disciples that are here accosted. The several graduates in the Christian university, the catholic church, must be sure to preserve the bond of sacred love. Or, there being an important dehortation and dissuasion to follow, without the observance of which vital religion in the love of God and love of the brethren cannot subsist, the apostle may justly seem to preface it with a solemn address to the several forms or orders in the school of Christ: let the infants or minors, the adults, the seniors (or the adepti, the teleioi, the most perfect), in the Christian institution, know that they must not love this world; and so,

I. We have the address itself made to the various forms and ranks in the church of Christ. All Christians are not of the same standing and stature; there are babes in Christ, there are grown men, and old disciples. As these have their peculiar states, so they have their peculiar duties; but there are precepts and a correspondent obedience common to them all, as particularly mutual love and contempt of the world. We see also that wise pastors will judiciously distribute the word of life, and give to the several members of Christ's family their several suitable portions: I write unto you children, fathers, and young men. In this distribution the apostle addresses,

1. The lowest in the Christian school: I write unto you, little children, v. 12. There are novices in religion, babes in Christ, those who are learning the rudiments of Christian godliness. The apostle may seem to encourage them by applying to them first; and it may be useful to the greater proficients to hear what is said to their juniors; elements are to be repeated; first principles are the foundation of all. He addresses the children in Christianity upon two accounts:—(1.) Because their sins were forgiven them for his name's sake, v. 12. The youngest sincere disciple is pardoned; the communion of saints is attended with the forgiveness of sins. Sins are forgiven either for God's name's sake, for the praise of his glory (his glorious perfections displayed in forgiveness), or for Christ's name's sake, upon his score, and upon the account of the redemption that is in him; and those that are forgiven of God are strongly obliged to relinquish this world, which so interferes with the love of God. (2.) Because of their knowledge of God: I write unto you, little children, because you have known the Father, v. 13. Children are wont to know none so soon as their father. Children in Christianity must and do know God. They shall all know me, from the least to the greatest, Heb. viii. 11. Children in Christ should know that God is their Father; it is their wisdom. We say, It is a wise child that knows his father. These children cannot but know theirs; they can well be assured by whose power they are regenerated and by whose grace they are adopted. Those that know the Father may well be withdrawn from the love of this world. Then the apostle, proceeds,

2. To those of the highest station and stature, to the seniors in Christianity, to whom he gives an honourable appellation: I write unto you, fathers (v. 13, 14), unto you, Mnasons, you old disciples, Acts xxi. 16. The apostle immediately passes from the bottom to the top of the school, from the lowest form to the highest, that those in the middle may hear both lessons, may remember what they have learned and perceive what they must come to: I write unto you, fathers. Those that are of longest standing in Christ's school have need of further advice and instruction; the oldest disciple must go to heaven (the university above) with his book, his Bible, in his hand; fathers must be written to, and preached to; none are too old to learn. He writes to them upon the account of their knowledge: I write unto you, fathers, because you have known him that is from the beginning, v. 13, 14. Old men have knowledge and experience, and expect deference. The apostle is ready to own the knowledge of old Christians, and to congratulate them thereupon. They know the Lord Christ, particularly him that was from the beginning; as ch. i. 1. As Christ is Alpha and Omega, so he must be the beginning and end of our Christian knowledge. I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Phil. iii. 8. Those who know him that was from the beginning, before this world was made, may well be induced thereby to relinquish this world. Then,

3. To the middle age of Christians, to those who are in their bloom and flower: I write unto you, young men, v. 13, 14. There are the adult in Christ Jesus, those that have arrived at the strength of spirit and sound sense and can discern between good and evil. The apostle applies to them upon these accounts:—(1.) Upon the account of their martial exploits. Dexterous soldiers they are in the camp of Christ: Because you have overcome the wicked one, v. 13. There is a wicked one that is continually warring against souls, and particularly against the disciples: but those that are well taught in Christ's school can handle their arms and vanquish the evil one; and those that can vanquish him may be called to vanquish the world too, which is so great an instrument for the devil. (2.) Upon the account of their strength, discovered in this their achievement: Because you are strong, and you have overcome the wicked one, v. 14. Young men are wont to glory in their strength; it will be the glory of youthful persons to be strong in Christ and in his grace; it will be their glory, and it will try their strength, to overcome the devil; if they be not too hard for the devil, he will be too hard for them. Let vigorous Christians show their strength in conquering the world; and the same strength must be exerted in overcoming the world as is employed in overcoming the devil. (3.) Because of their acquaintance with the word of God: And the word of God abideth in you, v. 14. The word of God must abide in the adult disciples; it is the nutriment and supply of strength to them; it is the weapon by which they overcome the wicked one; the sword of the Spirit, whereby they quench his fiery darts: and those in whom the word of God dwells are well furnished for the conquest of the world.

II. We have the dehortation or dissuasion thus prefaced and introduced, a caution fundamental to vital practical religion: "Love not the world, neither the things that are in the world, v. 15. Be crucified to the world, be mortified to the things, to the affairs and enticements, of it." The several degrees of Christians should unite in this, in being dead to the world. Were they thus united, they would soon unite upon other accounts: their love should be reserved for God; throw it not away upon the world. Now here we see the reasons of this dissuasion and caution. They are several, and had need to be so; it is hard to dispute or dissuade disciples themselves from the love of the world. These reasons are taken,

1. From the inconsistency of this love with the love of God: If any man love the world, the love of the Father is not in him, v. 15. The heart of man is narrow, and cannot contain both loves. The world draws down the heart from God; and so the more the love of the world prevails the more the love of God dwindles and decays.

2. From the prohibition of worldly love or lust; it is not ordained of God: It is not of the Father, but is of the world, v. 16. This love or lust is not appointed of God (he calls us from it), but it intrudes itself from the world; the world is a usurper of our affection. Now here we have the due consideration and notion of the world, according to which it is to be crucified and renounced. The world, physically considered, is good, and is to be admired as the work of God and a glass in which his perfections shine; but it is to be considered in its relation to us now in our corrupted state, and as it works upon our weakness and instigates and inflames our vile affections. There is great affinity and alliance between this world and the flesh, and this world intrudes and encroaches upon the flesh, and thereby makes a party against God. The things of the world therefore are distinguished into three classes, according to the three predominant inclinations of depraved nature; as, (1.) There is the lust of the flesh. The flesh here, being distinguished from the eyes and the life, imports the body. The lust of the flesh is, subjectively, the humour and appetite of indulging fleshly pleasures; and, objectively, all those things that excite and inflame the pleasures of the flesh. This lust is usually called luxury. (2.) There is the lust of the eyes. The eyes are delighted with treasures; riches and rich possessions are craved by an extravagant eye; this is the lust of covetousness. 3. There is the pride of life. A vain mind craves all the grandeur, equipage, and pomp of a vain-glorious life; this is ambition, and thirst after honour and applause. This is, in part, the disease of the ear; it must be flattered with admiration and praise. The objects of these appetites must be abandoned and renounced; as they engage and engross the affection and desire, they are not of the Father, but of the world, v. 16. The Father disallows them, and the world should keep them to itself. The lust or appetite to these things must be mortified and subdued; and so the indulging of it is not appointed by the Father, but is insinuated by the ensnaring world.

3. From the vain and vanishing state of earthly things and the enjoyment of them. And the world passeth away, and the lust thereof, v. 17. The things of the world are fading and dying apace. The lust itself and the pleasure of it wither and decay; desire itself will ere long fail and cease, Eccl. xii. 5. And what has become of all the pomp and pleasure of all those who now lie mouldering in the grave?

4. From the immortality of the divine lover, the lover of God: But he that doeth the will of God, which must be the character of the lover of God, in opposition to this lover of the world, abideth for ever, v. 17. The object of his love in opposition to the world that passeth away, abideth for ever; his sacred passion or affection, in opposition to the lust that passeth away, abideth for ever; love shall never fail; and he himself is an heir of immortality and endless life, and shall in time be translated thither.

From the whole of these verses we should observe the purity and spirituality of the apostolical doctrine. The animal life must be subjected to the divine; the body with its affections should be swayed by religion, or the victorious love of God.

Concerning Antichrist. (a. d. 80.)

18 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.

Here is, I. A moral prognostication of the time; the end is coming: Little children, it is the last time, v. 18. Some may suppose that the apostle here addresses the first rank of Christians again; the juniors are most apt to be seduced, and therefore, "Little children, you that are young in religion, take heed to yourselves that you be not corrupted." But it may be, as elsewhere, a universal appellation, introductive of an alarm to all Christians: "Little children, it is the last time; our Jewish polity in church and state is hastening to an end; the Mosaic institution and discipline are just upon vanishing away; Daniel's weeks are now expiring; the destruction of the Hebrew city and sanctuary is approaching, the end whereof must be with a flood, and to the end of the war desolations are determined," Dan. ix. 26. It is meet that the disciples should be warned of the haste and end of time, and apprised as much as may be of the prophetic periods of time.

II. The sign of this last time: Even now there are many antichrists (v. 18), many that oppose the person, doctrine, and kingdom of Christ. It is a mysterious portion of providence that antichrists should be permitted; but, when they have come, it is good and safe that the disciples should be informed of them; ministers should be watchmen to the house of Israel. Now it should be no great offence nor prejudice to the disciples that there are such antichrists: 1. One great one has been foretold: As you have heard that antichrist shall come, v. 18. The generality of the church have been informed by divine revelation that there must be a long and fatal adversary to Christ and his church, 2 Thess. ii. 8-10. No wonder then that there are many harbingers and forerunners of the great one: Even now there are many antichrists, the mystery of iniquity already worketh. 2. They were foretold also as the sign of this last time. For there shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect, Matt. xxiv. 24. And these were the forerunners of the dissolution of the Jewish state, nation, and religion: Whereby we know it is the last time, v. 18. Let the prediction that we see there has been of seducers arising in the Christian world fortify us against their seduction.

III. Some account of these seducers or antichrists. 1. More positively. They were once entertainers or professors of apostolical doctrine: "They went out from us (v. 19), from our company and communion;" possibly from the church of Jerusalem, or some of the churches of Judea, as Acts xv. 1, Certain men came down from Judea, and taught the brethren, &c. The purest churches may have their apostates and revolters; the apostolic doctrine did not convert all whom it convinced of its truth. 2. More privately. "They were not inwardly such as we are: But they were not of us; they had not from the heart obeyed the form of sound doctrine delivered to them; they were not of our union with Christ the head." Then here is, (1.) The reason upon which it is concluded that they were not of us, were not what they pretended, or what we are, and that is their actual defection: "For, if they had been of us, they would no doubt have continued with us (v. 19); had the sacred truth been rooted in their hearts it would have held them with us; had they had the anointing from above, by which they had been made true and real Christians, they would not have turned antichrists." Those that apostatize from religion sufficiently indicate that, before, they were hypocrites in religion: those who have imbibed the spirit of gospel truth have a good preservative against destructive error. (2.) The reason why they are permitted thus to depart from apostolical doctrine and communion—that their insincerity may be detected: But this was done (or they went out) that they might be made manifest that they were not all of us, v. 19. The church knows not well who are its vital members and who are not; and therefore the church, considered as internally sanctified, may well be styled invisible. Some of the hypocritical must be manifested here, and that for their own shame and benefit too, in their reduction to the truth, if they have not sinned unto death, and for the terror and caution of others. You therefore, beloved, seeing you know these things before, beware lest you also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, &c., 2 Pet. iii. 17, 18.

Concerning Antichrist. (a. d. 80.)

20 But ye have an unction from the Holy One, and ye know all things. 21 I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. 22 Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 23 Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 25 And this is the promise that he hath promised us, even eternal life. 26 These things have I written unto you concerning them that seduce you. 27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

Here, I. The apostle encourages the disciples (to whom he writes) in these dangerous times, in this hour of seducers; he encourages them in the assurance of their stability in this day of apostasy: But you have an unction from the Holy One, and you know all things. We see, 1. The blessing wherewith they were enriched—an unguent from heaven: You have an unction. True Christians are anointed ones, their name intimates as much. They are anointed with the oil of grace, with gifts and spiritual endowments, by the Spirit of grace. They are anointed into a similitude of their Lord's offices, as subordinate prophets, priests, and kings, unto God. The Holy Spirit is compared to oil, as well as to fire and water; and the communication of his salvific grace is our anointing. 2. From whom this blessing comes—from the Holy One, either from the Holy Ghost or from the Lord Christ, as Rev. iii. 7, These things saith he that is holy—the Holy One. The Lord Christ is glorious in his holiness. The Lord Christ disposes of the graces of the divine Spirit, and he anoints the disciples to make them like himself, and to secure them in his interest. 3. The effect of this unction—it is a spiritual eye-salve; it enlightens and strengthens the eyes of the understanding: "And thereby you know all things (v. 20), all these things concerning Christ and his religion; it was promised and given you for that end," John xiv. 26. The Lord Christ does not deal alike by all his professed disciples; some are more anointed than others. There is great danger lest those that are not thus anointed should be so far from being true to Christ that they should, on the contrary, turn antichrists, and prove adversaries to Christ's person, and kingdom, and glory.

II. The apostle indicates to them the mind and meaning with which he wrote to them. 1. By way of negation; not as suspecting their knowledge, or supposing their ignorance in the grand truths of the gospel: "I have not written unto you because you know not the truth, v. 21. I could not then be so well assured of your stability therein, nor congratulate you on your unction from above." It is good to surmise well concerning our Christian brethren; we ought to do so till evidence overthrows our surmise: a just confidence in religious persons may both encourage and contribute to their fidelity. 2. By way of assertion and acknowledgment, as relying upon their judgment in these things: But because you know it (you know the truth in Jesus), and that no lie is of the truth. Those who know the truth in any respect are thereby prepared to discern what is contrary thereto and inconsistent therewith. Rectum est index sui et obliqui—The line which shows itself to be straight shows also what line is crooked. Truth and falsehood do not well mix and suit together. Those that are well acquainted with Christian truth are thereby well fortified against antichristian error and delusion. No lie belongs to religion, either natural or revealed. The apostles most of all condemned lies, and showed the inconsistency of lies with their doctrine: they would have been the most self-condemned persons had they propagated the truth by lies. It is a commendation of the Christian religion that it so well accords with natural religion, which is the foundation of it, that it so well accords with the Jewish religion, which contained the elements or rudiments of it. No lie is of the truth; frauds and impostures then are very unfit means to support and propagate the truth. I suppose it had been better with the state of religion if they had never been used. The result of them appears in the infidelity of our age; the detection of ancient pious frauds and wiles has almost run our age into atheism and irreligion; but the greatest actors and sufferers for the Christian revelation would assure us that no lie is of the truth.

III. The apostle further impleads and arraigns these seducers who had newly arisen. 1. They are liars, egregious opposers of sacred truth: Who is a liar, or the liar, the notorious liar of the time and age in which we live, but he that denieth that Jesus is the Christ? The great and pernicious lies that the father of lies, or of liars, spreads in the world, were of old, and usually are, falsehoods and errors relating to the person of Christ. There is no truth so sacred and fully attested but some or other will contradict or deny it. That Jesus of Nazareth was the Son of God had been attested by heaven, and earth, and hell. It should seem that some, in the tremendous judgment of God, are given up to strong delusions. 2. They are direst enemies to God as well as to the Lord Christ: He is antichrist who denieth the Father and the Son, v. 22. He that opposes Christ denies the witness and testimony of the Father, and the seal that he hath given to his Son; for him hath God the Father sealed, John vi. 27. And he that denies the witness and testimony of the Father, concerning Jesus Christ denies that God is the Father of the Lord Jesus Christ, and consequently abandons the knowledge of God in Christ, and thereupon the whole revelation of God in Christ, and particularly of God in Christ reconciling the world unto himself; and therefore the apostle may well infer, Whosoever denies the Son the same has not the Father (v. 23); he has not the true knowledge of the Father, for the Son has most and best revealed him; he has no interest in the Father, in his favour, and grace, and salvation, for none cometh to the Father but by the Son. But, as some copies add, he that acknowledgeth the Son has the Father also, v. 23. As there is an intimate relation between the Father and the Son, so there is an inviolable union in the doctrine, knowledge, and interests of both; so that he who has the knowledge of, and right to, the Son, has the knowledge of, and right to, the Father also. Those that adhere to the Christian revelation hold the light and benefit of natural religion withal.

IV. Hereupon the apostle advises and persuades the disciples to continue in the old doctrine at first communicated to them: Let that therefore abide in you which you have heard from the beginning, v. 24. Truth is older than error. The truth concerning Christ, that was at first delivered to the saints, is not to be exchanged for novelties. So sure were the apostles of the truth of what they had delivered concerning Christ, and from him, that after all their toils and sufferings they were not willing to relinquish it. The Christian truth may plead antiquity, and be recommended thereby. This exhortation is enforced by these considerations:—

1. From the sacred advantage they will receive by adhering to the primitive truth and faith. (1.) They will continue thereby in holy union with God and Christ: If that which you have heard from the beginning shall remain in you, you also shall continue in the Son and in the Father, v. 24. It is the truth of Christ abiding in us that is the means of severing us from sin and uniting us to the Son of God, John xv. 3, 4. The Son is the medium or the Mediator by whom we are united to the Father. What value then should we put upon gospel truth! (2.) They will thereby secure the promise of eternal life: And this is the promise that he (even God the Father, ch. v. 11) hath promised us, even eternal life, v. 25. Great is the promise that God makes to his faithful adherents. It is suitable to his own greatness, power, and goodness. It is eternal life, which none but God can give. The blessed God puts great value upon his Son, and the truth relating to him, when he is pleased to promise to those who continue in that truth (under the light, and power, and influence of it) eternal life. Then the exhortation aforesaid is enforced,

2. From the design of the apostle's writing to them. This letter is to fortify them against the deceivers of the age: "These things have I written to you concerning those that seduce you (v. 26), and therefore, if you continue not in what you have heard from the beginning, my writing and service will be in vain." We should beware lest the apostolical letters, yea, lest the whole scripture of God, should be to us insignificant and fruitless. I have written to him the great things of my law (and my gospel too), but they were counted as a strange thing, Hos. viii. 12.

3. From the instructive blessing they had received from heaven: But the anointing which you have received from him abideth in you, v. 27. True Christians have an inward confirmation of the divine truth they have imbibed: the Holy Spirit has imprinted it on their minds and hearts. It is meet that the Lord Jesus should have a constant witness in the hearts of his disciples. The unction, the pouring out of the gifts of grace upon sincere disciples, is a seal to the truth and doctrine of Christ, since none giveth that seal but God. Now he who establisheth us with you (and you with us) in Christ, and hath anointed us, is God, 2 Cor. i. 21. This sacred chrism, or divine unction, is commended on these accounts:—(1.) It is durable and lasting; oil or unguent is not so soon dried up as water: it abideth in you, v. 27. Divine illumination, in order to confirmation, must be something continued or constant. Temptations, snares, and seductions, arise. The anointing must abide. (2.) It is better than human instruction: "And you need not that any man teach you, v. 27. Not that this anointing will teach you without the appointed ministry. It could, if God so pleased; but it will not, though it will teach you better than we can: And you need not that any man teach you, v. 27. You were instructed by us before you were anointed; but now our teaching is nothing in comparison to that. Who teacheth like him?" Job xxxvi. 22. The divine unction does not supersede ministerial teaching, but surmount it. (3.) It is a sure evidence of truth, and all that it teaches is infallible truth: But as the same anointing teacheth you of all things, and is truth, and is no lie, v. 27. The Holy Spirit must needs be the Spirit of truth, as he is called, John xiv. 17. The instruction and illumination that he affords must needs be in and of the truth. The Spirit of truth will not lie; and he teacheth all things, that is, all things in the present dispensation, all things necessary to our knowledge of God in Christ, and their glory in the gospel. And, (4.) It is of a conservative influence; it will preserve those in whom it abides against seducers and their seduction: "And even as it hath taught you you shall abide in him, v. 27. It teaches you to abide in Christ; and, as it teaches you, it secures you; it lays a restraint upon your minds and hearts, that you may not revolt from him. And he that hath anointed us is God, who also hath sealed us for himself, and given the earnest of the Spirit in our hearts." 2 Cor. i. 21, 22.

Christ's Second Appearance. (a. d. 80.)

28 And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. 29 If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

From the blessing of the sacred unction the apostle proceeds in his advice and exhortation to constancy in and with Christ: And now, little children, abide in him, v. 28. The apostle repeats his kind appellation, little children, which I suppose does not so much denote their diminutiveness as his affection, and therefore, I judge, may be rendered dear children. He would persuade by love, and prevail by endearment as well as by reason. "Not only the love of Christ, but the love of you, constrains us to inculcate your perseverance, and that you would abide in him, in the truth relating to his person, and in your union with him and allegiance to him." Evangelical privileges are obligatory to evangelical duties; and those that are anointed by the Lord Jesus are highly obliged to abide with him in opposition to all adversaries whatever. This duty of perseverance and constancy in trying times is strongly urged by the two following considerations:—1. From the consideration of his return at the great day of account: That when he shall appear we may have confidence, and not be ashamed before him at his coming, v. 28. It is here taken for granted that the Lord Jesus will come again. This was part of that truth they had heard from the beginning. And, when he shall come again, he will publicly appear, be manifested to all. When he was here before, he came privately, in comparison. He proceeded from a womb, and was introduced into a stable: but, when he shall come again, he will come from the opened heavens, and every eye shall see him; and then those who have continued with him throughout all their temptations shall have confidence, assurance, and joy, in the sight of him. They shall lift up their heads with unspeakable triumph, as knowing that their complete redemption comes along with him. On the contrary, those that have deserted him shall be ashamed before him; they shall be ashamed of themselves, ashamed of their unbelief, their cowardice, ingratitude, temerity, and folly, in forsaking so glorious a Redeemer. They shall be ashamed of their hopes, expectations, and pretences, and ashamed of all the wages of unrighteousness, by which they were induced to desert him: That we may have confidence, and may not be ashamed. The apostle includes himself in the number. "Let not us be ashamed of you," as well as, "you will not be ashamed of yourselves." Or me aischynthomen ap autou—that we be not ashamed (made ashamed, or put to shame) by him at his coming. At his public appearance he will shame all those who have abandoned him, he will disclaim all acquaintance with them, will cover them with shame and confusion, will abandon them to darkness, devils, and endless despair, by professing before men and angels that he is ashamed of them, Mark viii. 38. To the same advice and exhortation he proceeds, 2. From the consideration of the dignity of those who still adhere to Christ and his religion: If you know that he is righteous, you know that every one that doeth righteousness is born of him, v. 29. The particle here rendered if seems not to be vox dubitantis, but concedentis; not so much a conditional particle, as a suppositional one, if I may call it so, a note of allowance or concession, and so seems to be of the same import with our English inasmuch, or whereas, or since. So the sense runs more clearly: Since you know that he is righteous, you know that every one that doeth righteousness is born of him. He that doeth righteousness may here be justly enough assumed as another name for him that abideth in Christ. For he that abideth in Christ abideth in the law and love of Christ, and consequently in his allegiance and obedience to him; and so must do, or work, or practise, righteousness, or the parts of gospel holiness. Now such a one must needs be born of him. He is renewed by the Spirit of Christ, after the image of Christ, created in Christ Jesus unto good works, which God hath fore-ordained that he should walk in them, Eph. ii. 10. "Since then you know that the Lord Christ is righteous (righteous in his quality and capacity, the Lord our righteousness, and the Lord our sanctifier or our sanctification, as 1 Cor. i. 30), you cannot but know thereupon" (or know you, it is for your consideration and regard) "that he who by the continued practice of Christianity abideth in him is born of him." The new spiritual nature is derived from the Lord Christ. He that is constant to the practice of religion in trying times gives good evidence that he is born from above, from the Lord Christ. The Lord Christ is an everlasting Father. It is a great privilege and dignity to be born of him. Those that are so are the children of God. To as many as received him to them gave he power to become the sons of God, John i. 12. And this introduces the context of the following chapter.

CHAP. II. Verſe 1. That ye ſinne not]

PReſuming upon an eaſie and ſpeedy pardon. The worſer ſort of Papiſts will ſay: when we have ſinned we muſt confeſſe; and when we have confeſſed, we muſt fin again, that we may confeſſe again: ſo making account of confeſſing, as drunkards do of vomiting. But we have not ſo learned Chriſt.

And if any man ſin] Being taken afore he is aware, Gal. 6.1. See the Note there.

We have an Advocate] Who appears for us in heaven, and pleans our cauſe eff[illegible: 1 letter]ctually. See Heb. 9.24.

Jeſus Chriſt the righteous] Or elſe he could not go to the Father for us. See the Note on Joh] 16.10.

Verſe 2. He is the propitiation] Heb. Copher: He coffers up, is it were, and covets our ſins, Pſal. 78.38. See the Note on Rom. 3.25.

Verſe 3. We know that we know him] By a reflex act of the ſoul: hence the aſſurance of ſaith, the fruit of fruitfulneſſe, 1 Cor. 15.58.

That we know him] with a knowledge not apprehenſive only, but affective too.

Verſe 4. He that ſaith I know him] Here he diſputeth againſt Verbaliſts and Solifidians. See Jam. 2.14. with the Note there.

Verſe 5. That we are in him] In communion with him, and in conformity to him.

Verſe 6. To walk even as he walked] This is the ſame with that Col. 2.6. to walk in Chriſt, and with that 1 Pet. 2.21. to follow his ſteps, See the Note there.

Verſe 7. I write no new commandment] The Apoſtle ſtudiouſly declineth the ſuſpition of novelty. We ſhould ever ſet a jealous eye upon that which is now, and ſtand in the old way, Jer. 6.16. in the ancient paths, Jer. 18.15. Gods people are called the ancient people, Iſa. 44.7. And Idolaters are ſaid to ſacrifice to new gods, that came newly up, Deut. 32.17. Truth, and wine, is better with age, Luke 5.39. And of witneſſes Ariſtotle well ſaith, [non-Latin text not transcribed]. the older they are, the more credible, becauſe leſſe corrupted.

Verſe 8. A new Commandment] See the Note on John 13.34.

Verſe 9. And hateth his brother] As Paul preſſeth faith, and Peter hope, ſo John love, thoſe three cardinall vertues, 1 Cor. 13.13.

Verſe 10. [non-Latin text not transcribed]. None occaſion, &c.] Gr. No ſcandall: i. e. no occaſion of ſpirituall falling, whereby a man is made any manner of way worſe, and back warder in goodneſſ:, Quod fieri poseſt vel dicto, velfacto, ſive exemplo in moribus ſaith learned Lyſerus, which may be done by word, deed, or evil example.

Verſe 11. He that hateth, &c.] There is a paſſion of hatred (ſaith a famous Divine) This is a kinde of averſeneſſe and riſing of the heart againſt a man, when one ſees him; ſo that he cannot away with him, nor ſpeak to, nor look courteouſly or peaceably upon him, &c. 2. A habit of hatred, when the heart is ſo ſettled in this alienation and eſſ[illegible: 1 letter]rangement, that it grows to wiſh and ſeek his hurt. This is man-ſlaughter, 1 John 3.5.

Verſe 12. I Write unto you little children] A Chriſtian hath his degrees of growth; childe-hood, 1 Cor. 3.1, 2. Youth or wellgrown age, when he is paſt the ſpoon, as here: old age, Au, 21.16.

Verſe 13. Him that is from the beginning] The Ancient of d[illegible: 1 letter]ie[illegible: 1 letter], Ol[illegible: 1 letter] men love to ſpeak of ancient things. Theſe are ancient things, 1 Chron. 4.22.

Becauſe ye have overcome the wicked one] The glory of young men is their ſtrength, Prov. 20.29. The Hebrew word there [illegible: 1 letter]endered young men, ſignifieth choice men, ſe. for military implo[illegible: 1 letter] ments: neither can they better ſhew their valour, then by reſifting the devil, that he may flee from them.

Becauſe ye have known the Father] We ſay,Hom. O[illegible: 2 letters]ib. 1. He is a Wiſe childe that knows his father (and the Greeks have a Proverb to the ſame purpoſe) but God hath no childe ſo young, that more or loſſe knoweth him not, The baſtardly brood of Rome are all for their mother,

Verſe 14. Becauſe ye have know him] The ſame again, as Verſe 13. which to a carnall heart may ſeem ſuperfluous. Et certè ſihumano ingenio conſcripti eſſent libri illi, quos pro ſacris (ita us veriſſimè ſunt) agnoſcimus & veneramur, bonum alicubi dormitaſſe Homerum diceremus, ſaid one. But far be it from us to reprehend what we cannot comprehend.

Verſe 15. Love not the World] You fathers, and you young and ſtrong men, let me caution you (before I ſpeak again to the little children, verſ. 18.) to beware of worldlineſſe. A man may be very mortified, and yet very apt to dote on the world.

If any man love the world] Have it he may, and uſe it too, as the traveller uſeth his ſtaffe (which either he keeps or caſts away, as it furthers or hinders his journey) but love it he muſt not, unleſſe he will renounce the love of God. See the Note on Mat. 6.24. Col. 312.

Verſe 16. The luſt of the fleſh, the luſt of, &c.] That is,Luk. 4. pleaſure, profit, preferment; the worldlings trinity, as one faith. Compare here with Chriſts three-fold temptation.

But is of the world] Baſe and bootleſſe, Nec verùm, nec veſtrum, To know the vanity of the world (as of a miſt) you muſt go a little out from it.

Verſe 17. And the World paſſeth away] As the ſtream of a ſwift river paſſeth by the ſide of a City. Animantis cujuſ que , vita in fuga eſt. Life it ſelf wears out in the wearing, as a garment: all things below are mutable and momentary. Wilt thou ſet thine heart upon that that is not? ſaith Solomon.

And the luſt there of] So that although thou wert ſure to hold theſe things of the world, yet they may be ſuddenly loſt to thee, becauſe then canſt not make thine heart delight in the ſame things ſtill. Not the world only, But the luſt thereof paſſeth away: there is a curſe of us ſatis[illegible: 1 letter]iableneſſ[illegible: 1 letter] lies upon the creature▪ [non-Latin text not transcribed], ſaith the Oratour: There is a ſatiety of all things, The worlds comforts are ſweeter in the ambition hen in the fruition: for after a little while we loath what we lately luſted after, as Amnon did Tamar. Men first itch, and then ſcratch, and then ſmart. Dolor eſt etiam ipſa voluptas.

Verſe 18. Little children] Children may be eaſily cozened, and made to take a ſheep-counter for an angel, becauſe broader and brighter: ſo young Chriſtians are ſoon ſeduced: hence they are here cautioned.

Verſe 19. But they were not of us] No more were our Antitrinitarians, Arrians, Antiſcripturiſts, ever of cur Church, other-wiſe then as wens or botches whatever our adverſaries averre and cavil. So of old, becauſe the Waldenſes and Manichees lived in the ſame places, and were both held heretikas, the Papiſts maliciouſly gave out that the Waldenſes (thoſe ancient Proteſtants) were defiled with the errours of the Manichees and Cathariſts, which yet they ever abhorred,

Verſe 20. But ye have an Ʋnction] that oil of gladnes, the holy Ghoſt, In deriſion hereof, Domi[illegible: 1 letter]ian the tyrant caſt S. John into a caldron of boiling oil, but he by a miracle came forth unhurt.

Me know all things] Not all things knowable, but all things needfull to be known.

Verſe 21. Because ye know not, &c.] Becauſe ye are utterly ignorant: for God hath no blinde children, but they all know him from the leaſt to the greateſt. Howbeit, the Angels know not ſo much, but they would know more, Epheſ. 3.10. Should not we?

Verſe 22. That denieth that Jeſus] Papiſts deny him as a King, in ſetting up the Pope; as a Prieſt, in ſetting up the Maſſe; as a Prophet, in piecing their humane traditions to the holy Scriptures.

Verſe 23. The ſame bath not the Father] See the Note on Job. 5.23. Mahomet ſpeaks very honourably of Chriſt, but denies his Divinity, and that he was crucified. He acknowledgeth that he was the Word and power of god, and that all that believe in him ſhall be ſaved, &c.

Verſe 24. Hi Let that therefore abide] Perſevere and hold faſt the ſaith of the Goſpel without wavering in it, Epheſ. 4.14 or ſtarting from it, 2 Pet. 2.20. Be as the center, or as mount Sion, ſtedfaſt and unmoveable.

Verſe 25. Even eternall life] Hold therefore the doctrine of ſaith ſound and entire by the hand of faith, that ye may receive the end of your faith, the ſalvation of your ſouls.

Verſe 26. That ſeduce you] That carry you into by-waies, high waies to hell.

Verſe 27. But the anointing] See verſ. 20. It was an aggravation, of the fall of Saul, 2 Samuel 1.21. as though he had not been anointed: ſo for the Saints, to fall their own ſtedfaſtneſſe.

Verſe 28. Little children, abide in him] q d. Your enemies are many and crafty; therefore keep home, keep home: this ſhall be no grief unto you, nor offence of heart, as ſhe ſaid, 1 Sam. 25.31.

Verſe 29. Is born of him] And exactly reſembles him, as a childe doth his father. See 1 Pet. 1, 17. and the Note on Match 5.9.

My little children. τεκνιαμου. This is such language as an aged apostle would be likely to use when addressing a church, and its use in this epistle may be regarded as one evidence that John had reached an advanced period of life when he wrote the epistle.

These things write I unto you. To wit, the things stated in chapter one.

That ye sin not. To keep you from sin, or to induce you to lead a holy life.

And if any man sin. As all are liable, with hearts as corrupt as ours, and amidst the temptations of a world like this, to do. This, of course, does not imply that it is proper or right to sin, or that Christians should have no concern about it; but the meaning is, that all are liable to sin, and when we are conscious of sin the mind should not yield to despondency and despair. It might be supposed, perhaps, that if one sinned after baptism, or after being converted, there could be no forgiveness. The apostle designs to guard against any such supposition, and to show that the atonement made by the Redeemer had respect to all kinds of sin, and that under the deepest consciousness of guilt and of personal unworthiness, we may feel that we have an advocate on high.

We have an advocate with the Father. God only can forgive sin; and though we have no claim on him, yet there is one with him who can plead our cause, and on whom we can rely to manage our interests there. The word rendered advocate (παρακλητος or--paraclete) is elsewhere applied to the Holy Spirit, and is in every other place where it occurs in the New Testament rendered comforter, Jn 14:16,26; Jn 15:26, 16:7. On the meaning of the word, Jnn 14:16. As used with reference to the Holy Spirit (Jn 14:16, et al.) it is employed in the more general sense of helper, or aid; and the particular manner in which the Holy Spirit aids us may be seen stated in Jn 14:16. As usual here with reference to the Lord Jesus, it is employed in the more limited sense of the word advocate, as the word is frequently used in the Greek writers to denote an advocate in court; that is, one whom we call to our aid; or to stand by us, to defend our suit. Where it is applied to the Lord Jesus, the language is evidently figurative, since there can be no literal pleading for us in heaven; but it is expressive of the great truth that he has undertaken our cause with God, and that he performs for us all that we expect of an advocate and counsellor. It is not to be supposed, however, that he manages our cause in the same way, or on the same principles on which an advocate in a human tribunal does. An advocate in court is employed to defend his client. He does not begin by admitting his guilt, or in any way basing his plea on the conceded fact that he is guilty; his proper business is to show that he is not guilty, or, if he be proved to be so, to see that no injustice shall be done him. The proper business of an advocate in a human court, therefore, embraces two things:

(1.) To show that his client is not guilty in the form and manner charged on him. This he may do in one of two ways, either

(a.) by showing that he did not do the act charged on him, as when he is charged with murder, and can prove an alibi, or show that he was not present at the time the murder was committed; or

(b.) by proving that he had a right to do the deed--as, if he is charged with murder, he may admit the fact of the killing, but may show that it was in self-defence.

(2.) In case his client is convicted, his office is to see that no injustice is done to him in the sentence; to stand by him still; to avail himself of all that the law allows in his favour, or to state any circumstance of age, or sex, or former service, or bodily health, which would in any way mitigate the sentence. The advocacy of the Lord Jesus in our behalf, however, is wholly different from this, though the same general object is pursued and sought, the good of those for whom he becomes an advocate. The nature of his advocacy may be stated in the following particulars:

(1.) He admits the guilt of those for whom he becomes the advocate, to the full extent charged on them by the law of God, and by their own consciences. He does not attempt to hide or conceal it. He makes no apology for it. He neither attempts to deny the fact, nor to show that they had a right to do as they have done. He could not do this, for it would not be true; and any plea before the throne of God which should be based on a denial of our guilt would be fatal to our cause.

(2.) As our advocate, he undertakes to be security that no wrong shall be done to the universe if we are not punished as we deserve; that is, if we are pardoned, and treated as if we had not sinned. This he does by pleading what he has done in behalf of men; that is, by the plea that his sufferings and death in behalf of sinners have done as much to honour the law, and to maintain the truth and justice of God, and to prevent the extension of apostasy, as if the offenders themselves had suffered the full penalty of the law. If sinners are punished in hell, there will be some object to be accomplished by it; and the simple account of the atonement by Christ is, that his death will secure all the good results to the universe which would be secured by the punishment of the offender himself. It has done as much to maintain the honour of the law, and to impress the universe with the truth that sin cannot be committed with impunity. If all the good results can be secured by substituted sufferings which there would be by the punishment of the offender himself, then it is clear that the guilty may be acquitted and saved. Why should they not be? The Saviour, as our advocate, undertakes to be security that this shall be.

(3.) As our advocate, he becomes a surety for our good behaviour; gives a pledge to justice that we will obey the laws of God, and that he will keep us in the paths of obedience and truth; that, if pardoned, we will not continue to rebel. This pledge or surety can be given in no human court of justice. No man, advocate or friend, can give security when one is pardoned who has been convicted of stealing a horse, that he will not steal a horse again; when one who has been guilty of murder is pardoned, that he will never be guilty of it again; when one who has been guilty of forgery is pardoned, that he will not be guilty of it again. If he could do this, the subject of pardon would be attended with much fewer difficulties than it is now. But the Lord Jesus becomes such a pledge or surety for us, (Heb 7:22,) and hence he becomes such an advocate with the Father as we need.

Jesus Christ the righteous. One who is eminently righteous himself, and who possesses the means of rendering others righteous. It is an appropriate feeling when we come before God in his name, that we come pleading the merits of one who is eminently righteous, and on account of whose righteousness we may be justified and saved.

(*) "little children" "My children" (a) "advocate" Rom 8:34, Heb 7:25

And he is the propitiation for our sins. The word rendered propitiation (ιλασμος) occurs nowhere else in the New Testament, except in 1Jn 4:10 of this epistle; though words of the same derivation, and having the same essential meaning, frequently, occur. The corresponding word ιλαστηριον (hilasterion) occurs in Rom 3:25, rendered propitiation--"whom God hath set forth to be a propitiation through faith in his blood;" and in Heb 9:5, rendered mercy-seat--"shadowing the mercy-seat." The verb ιλασκομαι (hilaskomai) occurs also in Lk 18:3--"God be merciful to me a sinner;" and Heb 2:17--"to make reconciliation for the sins of the people." For the idea expressed by these words, Rom 3:25. The proper meaning of the word is that of reconciling, appeasing, turning away anger, rendering propitious or favourable. The idea is, that there is anger or wrath, or that something has been done to offend, and that it is needful to turn away that wrath, or to appease. This may be done by a sacrifice, by songs, by services rendered, or by bloody offerings. So the word is often used in Homer.--Passow. We have similar words in common use, as when we say of one that he has been offended, and that something must be done to appease him, or to turn away his wrath. This is commonly done with us by making restitution; or by an acknowledgment; or by yielding the point in controversy; or by an expression of regret; or by different conduct in time to come. But this idea must not be applied too literally to God; nor should it be explained away. The essential thoughts in regard to him, as implied in this word, are,

(1,) that his will has been disregarded, and his law violated, and that he has reason to be offended with us;

(2,) that in that condition he cannot, consistently with his perfections, and the good of the universe, treat us as if we had not done it;

(3,) that it is proper that, in some way, he should show his displeasure at our conduct, either by punishing us, or by something that shall answer the same purpose; and,

(4,) that the means of propitiation come in here, and accomplish this end, and make it proper that he should treat us as if we had not sinned; that is, he is reconciled, or appeased, and his anger is turned away. This is done, it is supposed, by, the death of the Lord Jesus, accomplishing, in most important respects, what would be accomplished by the punishment of the offender himself. In regard to this, in order to a proper understanding of what is accomplished, it is necessary to observe two things--what is not done, and what is.

I. There are certain things which do not enter into the idea of propitiation. They are such as these:

(a.) That it does not change the fact that the wrong was done. That is a fact which cannot be denied, and he who undertakes to make a propitiation for sin does not deny it.

(b.) It does not change God; it does not make him a different being from what he was before; it does not buy him over to a willingness to show mercy; it does not change an inexorable being to one who is compassionate and kind.

(c.) The offering that is made to secure reconciliation does not necessarily produce reconciliation in fact. It prepares the way for it on the part of God, but whether they for whom it is made will be disposed to accept it is another question. When two men are alienated from each other, you may go to B and say to him that all obstacles to reconciliation on the part of A are removed, and that he is disposed to be at peace, but whether B will be willing to be at peace is quite another matter. The mere fact that his adversary is disposed to be at peace, determines nothing in regard to his disposition in the matter. So in regard to the controversy between man and God. It may be true that all obstacles to reconciliation on the part of God are taken away, and still it may be quite a separate question whether man will be willing to lay aside his opposition, and embrace the terms of mercy. In itself considered, one does not necessarily determine the other, or throw any light on it.

II. The amount, then, in regard to the propitiation made for sin is, that it removes all obstacles to reconciliation on the part of God; it does whatever is necessary to be done to maintain the honour of his law, his justice, and his truth; it makes it consistent for him to offer pardon--that is, it removes whatever there was that made it necessary to inflict punishment, and thus, so far as the word can be applied to God, it appeases him, or turns away his anger, or renders him propitious. This it does, not in respect to producing any change in God, but in respect to the fact that it removes whatever there was in the nature of the case that prevented the free and full offer of pardon. The idea of the apostle in the passage before us is, that when we sin we may be assured that this has been done, and that pardon may now be freely extended to us.

And not for our's only. Not only for the sins of us who are Christians, for the apostle was writing to such. The idea which he intends to convey seems to be, that when we come before God we should take the most liberal and large views of the atonement; we should feel that the most ample provision has been made for our pardon, and that in no respect is there any limit as to the sufficiency of that work to remove all sin. It is sufficient for us; sufficient for all the world.

But also for the sins of the whole world. The phrase "the sins of" is not in the original, but is not improperly supplied, for the connexion demands it. This is one of the expressions occurring in the New Testament which demonstrate that the atonement was made for all men, and which cannot be reconciled with any other opinion, if he had died only for a part of the race, this language could not have been used. The phrase, "the whole world," is one which naturally embraces all men; is such as would be used if it be supposed that the apostle meant to teach that Christ died for all men; and is such as cannot be explained on any other supposition. If he died only for the elect, it is not true that he is the "propitiation for the sins of the whole world" in any proper sense, nor would it be possible then to assign a sense in which it could be true. This passage, interpreted in its plain and obvious meaning, teaches the following things:

(1.) That the atonement in its own nature is adapted to all men, or that it is as much fitted to one individual, or One class, as another;

(2,) that it is sufficient in merit for all; that is, that if any more should be saved than actually will be, there would be no need of any additional suffering in order to save them;

(3,) that it has no special adaptedness to one person or class more than another; that is, that in its own nature it did not render the salvation of one more easy than that of another. It so magnified the law, so honoured God, so fully expressed the Divine sense of the evil of sin in respect to all men, that the offer of salvation might be made as freely to one as to another, and that any and all might take shelter under it and be safe. Whether, however, God might not, for wise reasons, resolve that its benefits should be applied to a part only, is another question, and one which does not affect the inquiry about the intrinsic nature of the atonement. On the evidence that the atonement was made for all, 2Cor 5:14, and Heb 2:9.

(a) "propitiation" Rom 3:25

And hereby we do know that we know him. To wit, by that Which follows, we have evidence that we are truly acquainted with him, and with the requirements of his religion; that is, that we are truly his friends. The word him, in this verse, seems to refer to the Saviour. On the meaning of the word know, Jn 17:3. The apostle had stated in the previous part of this epistle some of the leading points revealed by the Christian religion, and he here enters on the consideration of the nature of the evidence required to show that we are personally interested in it, or that we are true Christians. A large part of the epistle is occupied with this subject. The first, the grand evidence--that without which all others would be vain--he says is, that we keep his commandments.

If we keep his commandments. Jn 14:15. Comp. Jn 14:23,24, 15:10,14.

He that saith, I know him, He who professes to be acquainted with the Saviour, or who professes to be a Christian.

And keepeth not his commandments. What he has appointed to be observed by his people; that is, he who does not obey him.

Is a liar. Makes a false profession; professes to have that which he really has not. Such a profession is a falsehood, because there can be no true religion where one does not obey the law of God.

But whoso keepeth his word. That is, what he has spoken or commanded, The term word here will include all that he has made known to us as his will in regard to our conduct.

In him verily is the love of God perfected. He professes to have the love of God in his heart, and that love receives its completion or filling up by obedience to the will of God. That obedience is the proper carrying out, or the exponent of the love which exists in the heart. Love to the Saviour would be defective without that, for it is never complete without obedience. If this be the true interpretation, then the passage does not make any affirmation about sinless perfection, but it only affirms that if true love exists in the heart, it will be carried out in the life; or that love and obedience are parts of the same thing; that one will be manifested by the other; and that where obedience exists, it is the completion or perfecting of love. Besides, the apostle does not say that either the love or the obedience would be in themselves absolutely perfect; but he says that one cannot fully develope itself without the other.

Hereby know we that we are in him. That is, by having in fact such love as shall insure obedience. To be in him, is to be united to him; to be his friends. Jn 6:56; Rom 13:14.

He that saith, he abideth in him. Gr., remains in him; that is, abides or remains in the belief of his doctrines, and in the comfort and practice of religion. The expression is one of those which refer to the intimate union between Christ and his people. A great variety of phrase is employed to denote that. For the meaning of this word in John, Jn 3:6.

Ought himself also so to walk, even as he walked. Ought to live and act as he did. If he is one with him, or professes to be united to him, he ought to imitate him in all things. Comp. Jn 13:15. 1Jn 1:6.

(a) "abideth" Jn 15:4,5 (b) "walk" Jn 13:15

Brethren, I write no new commandment unto you. That is, what I am now enjoining is not new. It is the same doctrine which you have always heard. There has been much difference of opinion as to what is referred to by the word commandment, whether it is the injunction in the previous verse to live as Christ lived, or whether it is what he refers to in the following verses, the duty of brotherly love. Perhaps neither of these is exactly the idea of the apostle, but he may mean in this verse to put in a general disclaimer against the charge that what he enjoined was new. In respect to all that he taught, the views of truth which he held, the duties which he enjoined, the course of life which he would prescribe as proper for a Christian to live, he meant to say that it was not at all new; it was nothing which he had originated himself, but it was in fact the same system of doctrines which they had always received since they became Christians. He might have been induced to say this because he apprehended that some of those whom he had in his eye, and whose doctrines he meant to oppose, might say that this was all new; that it was not the nature of religion as it had been commonly understood, and as it was laid down by the Saviour. In a somewhat different sense, indeed, he admits 1Jn 2:8 that there was a "new" commandment which it was proper to enjoin--for he did not forget that the Saviour himself called that "new;" and though that commandment had also been all along inculcated under the gospel, yet there was a sense in which it was proper to call that new, for it had been so called by the Saviour. But in respect to all the doctrines which he maintained, and in respect to all the duties which he enjoined, he said that they were not new in the sense that he had originated them, or that they had not been enjoined from the beginning. Perhaps, also, the apostle here may have some allusion to false teachers who were in fact scattering new doctrines among the people, things before unheard of, and attractive by their novelty; and he may mean to say that he made no pretensions to any such novelty, but was content to repeat the old and familiar truths which they had always received. Thus, if he was charged with breaching new opinions, he denies it fully; if they were advancing new opinions, and were even "making capital" out of them, he says that he attempted no such thing, but was content with the old and established opinions which they had always received.

But an old commandment. Old, in the sense that it has always been inculcated; that religion has always enjoined it.

Which ye had from the beginning. Which you have always received ever since you heard anything about the gospel. It was preached when the gospel was first preached; it has always been promulgated when that has been promulgated; it is what you first heard when you were made acquainted with the gospel. Compare 1Jn 1:1.

The old commandment is the word which ye have heard from the beginning. Is the doctrine; or is what was enjoined. John is often in the habit of putting a truth in a new form or aspect in order to make it emphatic, and to prevent the possibility of misapprehension. See Jn 1:1,2. The sense here is, "All that I am saying to you is in fact an old commandment, or one which you have always had. There is nothing new in what I am enjoining on you."

Again, a new commandment I write unto you. "And yet, that which I write to you, and particularly enjoin on you, deserves in another sense to be called a new commandment, though it has been also inculcated from the beginning, for it was called new by the Saviour himself." Or the meaning may be, "In addition to the general precepts which I have referred to, I do now call your attention to the new commandment of the Saviour, that which he himself called new." There can be no doubt here that John refers to the commandment to "love one another," (1Jn 2:9-11,) and that it is here called new, not in the sense that John inculcated it as a novel doctrine, but in the sense that the Saviour called it such. For the reasons why it was so called by him, Jn 13:34.

Which thing is true in him. In the Lord Jesus. That is, which commandment or law of love was illustrated in him, or was manifested by him in his intercourse with his disciples. That which was most prominent in him was this very love which he enjoined on all his followers.

And in you. Among you. That is, you have manifested it in your intercourse with each other. It is not new in the sense that you have never heard of it, and have never evinced it, but in the sense only that he called it new.

Because the darkness is past, and the true light now shineth. The ancient systems of error, under which men hated each other, have passed away, and you are brought into the light of the true religion. Once you were in darkness, like others; now the light of the pure gospel shines around you, and that requires, as its distinguishing characteristic, love. Religion is often represented as light; and Christ spoke of himself, and was spoken of, as the light of the world. Jn 1:4; Jn 1:5. Comp. Jn 8:12; Jn 12:35,36,46, Isa 9:2.

(c) "new commandment" Jn 13:34 (d) "darkness" Rom 13:12

He that saith he is in the light. That he has true religion, or is a Christian. See 1Jn 1:7.

And hateth his brother. The word brother seems here to refer to those who professed the same religion. The word is indeed sometimes used in a larger sense, but the reference here appears to be to that which is properly brotherly love among Christians. Comp. Lucke, in loc.

Is in darkness even unto now. That is, he cannot have true religion unless he has love to the brethren. The command to love one another was one of the most solemn and earnest which Christ ever enjoined, (Jn 15:17;) he made it the peculiar badge of discipleship, or that by which his followers were to be everywhere known, (Jn 13:35;) and it is, therefore, impossible to have any true religion without love to those who are sincerely and truly his followers. If a man has not that, he is in deep darkness, whatever else he may have, on the whole subject of religion. Comp. 1Thes 4:9.

(e) "darkness" 2Pet 1:9

He that loveth his brother abideth in the light. Has true religion, and enjoys it.

And there is none occasion of stumbling in him. Marg., scandal. Greek, "and there is no stumbling" [or scandal--σκανδαλον--in him.] The word here used, means anything against which one strikes or stumbles; and then a stumbling-block, an impediment, or anything which occasions a fall. Then it is used in a moral or spiritual sense, as denoting that which is the occasion of falling into sin. Mt 5:29 and Rom 14:13. Here it refers to an individual in respect to his treatment of others, and means that there is nothing, so far as he is concerned, to lead him into sin.--Rob. Lex. If he has love to the brethren, he has true religion; and there is, so far as the influence of this shall extend, nothing that will be the occasion of his falling into sin in his conduct towards them, for "love worketh no ill to his neighbour," Rom 13:10. His course will be just, and upright, and benevolent. He will have no envy towards them in their prosperity, and will not be disposed to detract from their reputation in adversity; he will have no feelings of exultation when they fall, and will not be disposed to take advantage of their misfortunes; and, loving them as brethren, he will be in no respect under temptation to do them wrong. In the bosom of one who loves his brother, the baleful passions of envy, malice, hatred, and uncharitableness, can have no place. At the same time, this love of the brethren would have an important effect on his whole Christian life and walk, for there are few things that will have more influence on a man's character in keeping him from doing wrong, than the love of the good and the pure. He who truly loves good men, will not be likely in any respect to go astray from the paths of virtue.

(1) "stumbling" "scandal"

But he that hateth his brother. The word here used would, in this connexion, include both the mere absence of love, and positive hatred. It is designed to include the whole of that state of mind where there is not love for the brethren.

Is in darkness. 1Jn 2:9.

And walketh in darkness. He is like one who walks in the dark, and who sees no object distinctly. Jn 12:35. And knoweth not whither he goeth. Like one in the dark. He wanders about not knowing what direction he shall take, or where the course which he is on will lead. The general meaning is, that he is ignorant of the whole nature of religion; or, in other words, love to the brethren is a central virtue in religion, and when a man has not that, his mind is entirely clouded on the whole subject, and he shows that he knows nothing of its nature. There is no virtue that is designed to be made more prominent in Christianity; and there is none that will throw its influence farther over a man's life.

(a) "walketh in darkness" Prov 4:15, Jn 12:35

I write unto you, little children. There has been much difference of opinion among commentators in regard to this verse and the three following verses, on account of the apparent tautology. Even Doddridge supposes that considerable error has here crept into the text, and that a portion of these verses should be omitted in order to avoid the repetition. But there is no authority for omitting any portion of the text, and the passage is very much in accordance with the general style of the apostle John. The author of this epistle was evidently accustomed to express his thoughts in a great variety of ways, having even the appearance of tautology, that the exact idea might be before his readers, and that his meaning might not be mis- apprehended. In order to show that the truths which he was uttering in this epistle pertained to all, and to secure the interest of all in them, he addresses himself to different classes, and says that there were reasons existing in regard to each class why he wrote to them. In the expressions, "I write," and "I have written," he refers to what is found in the epistle itself, and the statements in these verses are designed to be reasons why he brought these truths before their minds. The word here rendered little children (τεκνια)is different from that used in 1Jn 2:13, and rendered there little children, (παιδια;) but there can be little doubt that the same class of persons is intended. Some have indeed supposed that by the term little children here, as in 1Jn 2:1, the apostle means to address all believers --speaking to them as a father; but it seems more appropriate to suppose that he means in these verses to divide the body of Christians whom he addressed into three classes--children, young men, and the aged, and to state particular reasons why he wrote to each. If the term (τεκνια) little children here means the same as the term (παιδια) little children in 1Jn 2:13, then he addresses each of these classes twice in these two verses, giving each time somewhat varied reasons why he addressed them. That, by the term "little children" here, he means children literally, seems to me to be clear,

(1.) because this is the usual meaning of the word, and should be understood to be the meaning here, unless there is something in the connexion to show that it is used in a metaphorical sense;

(2.) because it seems necessary to understand the other expressions, "young men," and "fathers," in a literal sense, as denoting those more advanced in life;

(3.) because this would be quite in character for the apostle John. He had recorded, and would doubtless remember the solemn injunction of the Saviour to Peter, (Jn 21:15,) to "feed his lambs," and the aged apostle could not but feel that what was worthy of so solemn an injunction from the Lord, was worthy of his attention and care as an apostle; and

(4.) because in that case, each class, fathers, young men, and children, would be twice addressed in these two verses; whereas if we understood this of Christians in general, then fathers and young men would be twice addressed, and children but once. If this be so, it may be remarked,

(1.) that there were probably quite young children in the church in the time of the apostle John, for the word would naturally convey that idea.

(2.) The exact age cannot he indeed determined, but two things are clear:

(a.) one is, that they were undoubtedly under twenty years of age, since they were younger than the "young men"--νεανισκοι a word usually applied to those who were in the vigour of life, from about the period of twenty up to forty years, (1Jn 2:13,) and this word would embrace all who were younger than that class; and

(b.) the other is, that the word itself would convey the idea that they were in quite early life, as the word children--a fair translation of it --does now with us. It is not possible to determine, from the use of this word, precisely of what age the class here referred to was, but the word would imply that they were in quite early life. No rule is laid down in the New Testament as to the age in which children may be admitted to the communion. The whole subject is left to the wise discretion of the church, and is safely left there. Cases must vary so much that no rule could be laid down; and little or no evil has arisen from leaving the point undetermined in the Scriptures. It may be doubted, however, whether tile church has not been rather in danger of erring by having it deferred too late, than by admitting children too early.

(3.) Such children, if worthy the attention of an aged apostle, should receive the particular notice of pastors now. Jn 21:15. There are reasons in all cases now, as there were then, why this part of a congregation should receive the special attention of a minister of religion. The hopes of a church are in them. Their minds are susceptible to impression. The character of the piety in the next age will depend on their views of religion. All that there is of value in the church and the world will soon pass into their hands. The houses, farms, factories; the pulpits, and the chairs of professors in colleges; the seats of senators and the benches of judges; the great offices of state, and all the offices in the church; the interests of learning, and of benevolence and liberty, are all soon to be under their control. Everything valuable in this world will soon depend on their conduct and character; and who, therefore, can over-estimate the importance of training them up in just views of religion. As John wrote to this class, should not pastors preach to them?

Because--οτι. This particle may be rendered for, or because; and the meaning may be either that the fact that their sins were forgiven was a reason for writing to them, since it would be proper, on that ground, to exhort them to a holy life; or that he wrote to them because it was a privilege to address them as those who were forgiven, for he felt that, in speaking to them, he could address them as such. It seems to me that it is to be taken as a causal particle, and that the apostle, in the various specifications which he makes, designs to assign particular reasons why he wrote to each class, enjoining on them the duties of a holy life. Comp. 1Jn 2:21. Your sins are forgiven you. That is, this is a reason why he wrote to them, and enjoined these things on them. The meaning seems to be, that the fact that our past sins are blotted out furnishes a strong reason why we should be holy. That reason is founded on the goodness of God in doing it, and on the obligation under which we are brought by the fact that God has had mercy on us. This is a consideration which children will feel as well as others; for there is nothing which will tend more to make a child obedient hereafter, than the fact that a parent freely forgives the past.

For his name's sake. On account of the name of Christ; that is, in virtue of what he has done for us. In 1Jn 2:13, he states another reason why he wrote to this same class--"because they had known the Father."

(*) "little children" "Children" (b) "name's sake" Ps 25:11, Lk 24:47, Acts 10:43

I write unto you, fathers. As there were special reasons for writing to children, so there were also for writing to those who were more mature in life. The class here addressed would embrace all those who were in advance of the νεανισκοι, or young men, and would properly include those who were at the head of families.

Because ye have known him that is from the beginning. That is, the Lord Jesus Christ. 1Jn 1:1. The argument is, that they had been long acquainted with the principles of his religion, and understood well its doctrines and duties. It cannot be certainly inferred from this that they had had a personal acquaintance with the Lord Jesus; yet that this might have been is not impossible, for John had himself personally known him, and there may have been some among those to whom he wrote who had also seen and known him. If this were so, it would give additional impressiveness to the reason assigned here for writing to them, and for reminding them of the principles of that religion which they had learned froth his own lips and example. But perhaps all that is necessarily implied in this passage is, that they had had long opportunity of becoming acquainted with the religion of the Son of God, and that having understood that thoroughly, it was proper to address them as aged and established Christians, and to call on them to maintain the true doctrines of the gospel, against the specious but dangerous errors which then prevailed.

I write unto you, young men. νεανισκοι. This word would properly embrace those who were in the rigour of life, midway between children and old men. It is uniformly rendered young men in the New Testament: Mt 19:20,22, Mk 14:61, 16:6, Lk 7:14, Acts 2:17, 5:10; and in the passages before us. It does not elsewhere occur. It is commonly understood as embracing those in the prime and rigour of manhood up to the period of about forty years.--Robinson.

Because ye have overcome the wicked one. That is, because you have rigour, (see the next verse,)and that rigour you have shown by overcoming the assaults of the wicked one--the devil. You have triumphed over the passions which prevail in early life; you have combatted the allurements of vice, ambition, covetousness, and sensuality; and you have shown that there is a strength of character and of piety on which reliance can be placed in promoting religion. It is proper, therefore, to exhort you not to disgrace the victory which you have already gained, but to employ your vigour of character in maintaining the cause of the Saviour. The thing to which John appeals here is the energy of those at this period of life, and it is proper at all times to make this the ground of appeal in addressing a church, It is right to call on those who are in the prime of life, and who are endowed with energy of character, to employ their talents in the service of the Lord Jesus, and to stand up as the open advocates of truth. Thus the apostle calls on the three great classes into which a community or a church may be considered as divided: youth, be; cause their sins were already forgiven, and, though young, they had actually entered on a career of virtue and religion, a career which by all means they ought to be exhorted to pursue; fathers, or aged men, because they had had long experience in religion, and had a thorough acquaintance with the doctrines and duties of the gospel, and they might be expected to stand steadfastly as examples to others; and young men, those who were in the rigour and prime of life, because they had shown that they had power to resist evil, and were endowed with strength, and it was proper to call on them to exert their rigour in the sacred cause of religion.

I write unto you, little children". Many Mss. read here, I have written--εγραψα--instead of I write--γραφω. This reading is found in both the ancient Syriac versions, and in the Coptic; it was followed by Origen, Cyril, Photius, and OEcumenius; and it is adopted by Grotius, Mill, and Hahn; and is probably the true reading. The connexion seems to demand this. In 1Jn 2:12,13, the apostle uses the word γραφω--I write--in relation to children, fathers, and young men; in the passage before us, and in the next verse, he again addresses children, fathers, and young men, and in relation to the two latter, he says εγραψα--I have written. The connexion, therefore, seems to demand that the same word should be employed here also. Some persons have supposed that the whole passage is spurious, but of that there is no evidence; and, as we have elsewhere seen, it is not uncommon for John to repeat a sentiment, and to place it in a variety of lights, in order that he might make it certain that he was not misapprehended. Some have supposed, also, that the expression "I have written," refers to some former epistle which is now lost, or to the Gospel by the same author, which had been sent to them, (Hug.,) and that he means here to remind them that he had written to them on some former occasion, inculcating the same sentiments which he now expressed. But there is no evidence of this, and this supposition is not necessary in order to a correct understanding of the passage. In the former expression, "I write," the state of mind would be that of one who fixed his attention on what he was then doing, and the particular reason why he did it--and the apostle states these reasons in 1Jn 2:12,13. Yet it would not be unnatural for him immediately to throw his mind into the past, and to state the reasons why he had resolved to write to them at all, and then to look at what he had purposed to say as already done, and to state the reasons why that was done. Thus one who sat down to write a letter to a friend might appropriately state in any part of the letter the reasons which had induced him to write at all to him on the subject. If he fixed his attention on the fact that he was actually writing, and on the reasons why he wrote, he would express himself in the present tense-- I write; if on the previous purpose, or the reasons which induced him to write at all, he would use the past tense--I have written for such and such reasons. So John seems here, in order to make what he says emphatic, to refer to two states of his own mind: the one when he resolved to write, and the reasons which occurred to him then; and the other when he was actually writing, and the reasons which occurred to him then. The reasons are indeed substantially the same, but they are contemplated from different points of view, and that fact shows that what he did was done with deliberation, and from a deep sense of duty.

Because ye have known the Father. In 1Jn 2:12, the reason assigned for writing to this class is, that their sins were forgiven, The reason assigned here is, that in early life they had become acquainted with God as a Father. He desires that they would show themselves dutiful and faithful children in this relation which they sustained to him. Even children may learn to regard God as their Father, and may have towards him all the affectionate interest which grows out of this relation.

(a) "him" 1Jn 1:1 (*) "little children" "Children" (b) "Father" Jn 14:7,9

I have written unto you, fathers, because, etc. The reason assigned here for writing to fathers is the same which is given in the previous verse. It would seem that, in respect to them, the apostle regarded this as a sufficient reason for writing to them, and only meant to enforce it by repeating it. The fact that they had through many years been acquainted with the doctrines and duties of the true religion, seemed to him a sufficient reason for writing to them, and for exhorting them to a steadfast adherence to those principles and duties.

I have written unto you, young men, because ye are strong, etc. The two additional circumstances which he here mentions as reasons for writing to young men are, that they are strong, and that the word of God abides in them. The first of these reasons is, that they were strong; that is, that they were qualified for active and useful service in the cause of the Redeemer. Children were yet too young and feeble to appeal to them by this motive, and the powers of the aged were exhausted; but those who were in the rigour of life might be called upon for active service in the cause of the Lord Jesus. The same appeal may be made now to the same class; and the fact that they are thus vigorous is a proper ground of exhortation, for the church needs their active services, and they are bound to devote their powers to the cause of truth. The other additional ground of appeal is, that the word of God abode in them; that is, that those of this class to whom he wrote had showed, perhaps in time of temptation, that they adhered firmly to the principles of religion. They had not flinched from an open defence of the truths of religion when assailed; they had not been seduced by the plausible arts of the advocates of error, but they had had strength to overcome the wicked one. The reason here for appealing to this class is, that in fact they had showed that they could be relied on, and it was proper to depend on them to advocate the great principles of Christianity.

(c) "strong" Eph 6:10 (d) "abideth" Jn 15:7 (e) "overcome" Rev 2:7

Love not the world. The term world seems to be used in the Scriptures in three senses;

(1,) As denoting the physical universe; the world as it appears to the eye; the world considered as the work of God, as a material creation.

(2.) The world as applied to the people that reside in it--" the world of mankind."

(3.) As the dwellers on the earth are by nature without religion, and act under a set of maxims, aims, and principles that have reference only to this life, the term comes to be used with reference to that community; that is, to the objects which they peculiarly seek, and the principles by which they are actuated, Considered with reference to the first sense of the word, it is not improper to love the world as the work of God, and as illustrating his perfections; for we may suppose that God loves his own works, and it is not wrong that we should find pleasure in their contemplation. Considered with reference to the second sense of the word, it is not wrong to love the people of the world with a love of benevolence, and to have attachment to our kindred and friends who constitute a part of it, though they are not Christians. It is only with reference to the word as used in the third sense that the command here can be understood to be applicable, or that the love of the world is forbidden; with reference to the objects sought, the maxims that prevail, the principles that reign in that community that lives for this world as contradistinguished from the world to come. The meaning is, that we are not to fix our affections on worldly objects--on what the world can furnish--as our portion, with the spirit with which they do who live only for this world, regardless of the life to come. We are not to make this world the object of our chief affection; we are not to be influenced by the maxims and feelings which prevail among those who do. Comp. Rom 12:2, and Jas 4:4. See also Mt 16:26, Lk 9:25, 1Cor 1:20, 3:19, Gal 4:3, Col 2:8.

Neither the things that are in the world. Referred to in the next verse as "the lust of the flesh, the lust of the eyes, and the pride of life." This explanation shows what John meant by "the things that are in the world." He does not say that we are in no sense to love anything that is in the material world; that we are to feel no interest in flowers, and streams, and forests, and fountains; that we are to have no admiration for what God has done as the Creator of all things; that we are to cherish no love for any of the inhabitants of the world, our friends and kindred; or that we are to pursue none of the objects of this life in making provision for our families; but that we are not to love the things which are sought merely to pamper the appetite, to please the eye, or to promote pride in living. These are the objects sought by the people of the world; these are not the objects to be sought by the Christian.

If any man love the world, etc. If, in this sense, a man loves the world, it shows that he has no true religion; that is, if characteristically he loves the world as his portion, and lives for that; if it is the ruling principle of his life to gain and enjoy that, it shows that his heart has never been renewed, and that he has no part with the children of God. Jas 4:4; Mt 6:24.

(f) "Love" Rom 12:2 (g) "If any man" Mt 6:24, Gal 1:10, Jas 4:4

For all that is in the world. That is, all that really constitutes the world, or that enters into the aims and purposes of those who live for this life. All that that community lives for may be comprised under the following things.

The lust of the flesh. The word lust is used here in the general sense of desire, or that which is the object of desire--not in the narrow sense in which it is now commonly used to denote libidinous passion. Jas 1:14. The phrase, "the lust of the flesh," here denotes that which pampers the appetites, or all that is connected with the indulgence of the mere animal propensities. A large part of the world lives for little more than this. This is the lowest form of worldly indulgence; those which are immediately specified being of a higher order, though still merely worldly.

And the lust of the eyes. That which is designed merely to gratify the sight. This would include, of course, costly raiment, jewels, gorgeous furniture, splendid palaces, pleasure-grounds, etc. The object is to refer to the gay vanities of this world, the thing on which the eye delights to rest where there is no higher object of life. It does not, of course, mean that the eye is never to be gratified, or that we can find as much pleasure in an ugly as in a handsome object, or that it is sinful to find pleasure in beholding objects of real beauty--for the world, as formed by its Creator, is full of such things, and he could not but have intended that pleasure should enter the soul through the eye, or that the beauties which he has shed so lavishly over his works should contribute to the happiness of his creatures; but the apostle refers to this when it is the great and leading object of life,--when it is sought without any connexion with religion or reference to the world to come.

And the pride of life. The word here used means, properly, ostentation or boasting, and then arrogance or pride.--Robinson. It refers to whatever there is that tends to promote pride, or that is an index of pride, such as the ostentatious display of dress, equipage, furniture, etc.

Is not of the Father. Does not proceed from God, or meet with his approbation. It is not of the nature of true religion to seek these things, nor can their pursuit be reconciled with the existence of real piety in the heart. The sincere Christian has nobler ends; and he who has not any higher ends, and whose conduct and feelings can all be accounted for by a desire for these things, cannot be a true Christian.

But is of the world. Is originated solely by the objects and purposes of this life, where religion and the life to come are excluded.

(*) "lust" "desire" (b) "flesh" 2Pet 2:10 (c) "the eyes" Ps 119:37 (d) "pride of life" Ps 83:6

And the world passeth away. Everything properly constituting this world where religion is excluded. The reference here does not seem to be so much to the material world, as to the scenes of show and vanity which make up the world. These things are passing away like the shifting scenes of the stage. 1Cor 7:31.

And the lust thereof. All that is here so much the object of desire. These things are like a pageant, which only amuses the eve for a moment, and then disappears for ever.

But he that doeth the will of God abideth for ever. This cannot mean that he will never die; but it means that he has built his happiness on a basis which is secure, and which can never pass away. Mt 7:24; seq.

(e) "And the world" Ps 39:6, 1Cor 7:31

Little children. See 1Jn 2:1.

It is the last time. The closing period or dispensation; that dispensation in which the affairs of the world are ultimately to be wound up. The apostle does not, however, say that the end of the world would soon occur, nor does he intimate how long this dispensation would be. That period might continue through many ages or centuries, and still be the last dispensation, or that in which the affairs of the world would be finally closed. Isa 2:2; Acts 2:17; Heb 1:2. Some have supposed that the "last time" here refers to the destruction of Jerusalem, and the end of the Jewish economy; but the more natural interpretation is to refer it to the last dispensation of the world, and to suppose that the apostle meant to say that there were clear evidences that that period had arrived.

And as ye have heard that antichrist shall come. The word antichrist occurs in the New Testament only in these epistles of John, 1Jn 2:18,22, 4:3, 2Jn 1:7. The proper meaning of anti (αντι) in composition is,

(1.) over against, as αντιταττειν;

(2.) contrary to, as αντιλεγειν;

(3.) reciprocity, as ανταποδιδωμι;

(4.) substitution, as αντιβασιλευς, in the place of the king, or ανθυπατος--proconsul. The word antichrist, therefore, might denote any one who either was or claimed to be in the place of Christ, or one who, for any cause, was in opposition to him. The word, further, would apply to one opposed to him, on whatever ground the opposition might be; whether it were open and avowed, or whether it were only in fact, as resulting from certain claims which were adverse to his, or which were inconsistent with his.

A vice-functionary, or an opposing functionary, would be the idea which the word would naturally suggest. If the word stood alone, and there were nothing said further to explain its meaning, we should think, when the word antichrist was used, either of one who claimed to be the Christ, and who thus was a rival; or of one who stood in opposition to him on some other ground. That which constituted the characteristics of antichrist, according to John, who, only has used the word, he has himself stated. 1Jn 2:22, "Who is a liar, but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son." 1Jn 4:3, "And every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God; and this is that spirit of antichrist." 2Jn 1:7, "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist." From this it is clear, that John understood by the word all those that denied that Jesus is the Messiah, or that the Messiah has come in the flesh. If they held that Jesus was a deceiver, and that he was not the Christ, or if they maintained that, though Christ had come, he had not come in the flesh, that is, with a proper human nature, this showed that such persons had the spirit of antichrist. They strayed themselves against him, and held doctrines which were in fact in entire opposition to the Son of God. It would appear then that John does not use the word in the sense which it would bear as denoting one who set up a rival claim, or who came in the place of Christ, but in the sense of those who were opposed to him by denying essential doctrines in regard to his person and advent. It is not certainly known to what persons he refers, but it would seem not improbable to Jewish adversaries, (see Suicer's Thesaurus. voc.,) or to some forms of the Gnostic belief. 1Jn 4:2. The doctrine respecting antichrist, as stated in the New Testament, may be summed up in the following particulars:

(1.) That there would be those, perhaps in considerable numbers, who would openly claim to be the Christ, or the true Messiah, Mt 24:5,24.

(2.) That there would be a spirit, which would manifest itself early in the church, that would strongly tend to some great apostasy under some one head or leader, or to a concentration on an individual, or a succession of individuals, who would have eminently the spirit of antichrist, though for a time the developement of that spirit would be hindered or restrained, 2Thes 2:1, seq.

(3.) That this would be ultimately concentrated on a single leader -- "the man of sin"--and embodied under some great apostasy, at the head of which would be that "man of sin," 2Thes 2:3,4,8,9,10. It is to this that Paul particularly refers, or this is the view which he took of this apostasy, and it is this which he particularly describes.

(4.) That, in the mean time, and before the elements of the great apostasy should be concentrated and embodied, there might not be a few who would partake of the same general spirit, and who would be equally opposed to Christ in their doctrines and aims; that is, who would embody in themselves the essential spirit of antichrist, and by whose appearing it might be known that the last dispensation had come. It is to these that John refers, and these he found in his own age. Paul fixed the eye on future times, when the spirit of antichrist should be embodied under a distinct and mighty organization; John on his own time, and found then essentially what it had been predicted would occur in the church. He here says that they had been taught to expect that antichrist would come under the last dispensation; and it is implied that it could be ascertained that it was the last time, from the fact that the predicted opposer of Christ had come. The reference is probably to the language of the Saviour, that before the end should be, and as a sign that it was coming, many would arise claiming to be Christ, and, of course, practically denying that he was the Christ. Mt 24:5, "Many shall come m my name, saying, I am Christ; and shall deceive many." Verse 24, "And there shall arise false Christs, and false prophets; and they shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect." This prediction it is probable the apostles had referred to wherever they had preached, so that there was a general expectation that one or more persons would appear claiming to be the Christ, or maintaining such opinions as to be inconsistent with the true doctrine that Jesus was the Messiah. Such persons, John says, had then in fact appeared, by which it could be known that they were living under the closing dispensation of the world referred to by the Saviour. 2Thes 2:2, seq.

Even now are there many antichrists. There are many who have the characteristics which it was predicted that antichrist would have; that is, as explained above, there are many who deny that Jesus is the Messiah, or who deny that he has come in the flesh. If they maintained that Jesus was an impostor and not the true Messiah, or if, though they admitted that the Messiah had come, they affirmed, as the Docetae did, (1Jn 4:2,) that he had come in appearance only, and not really come in the flesh, this was the spirit of antichrist. John says that there were many such persons in fact in his time. It would seem from this that John did not refer to a single individual, or to a succession of individuals who should come previous to the winding up of the affairs of the world, as Paul did, (2Thes 2:2, seq.,) but that he understood that there might be many at the same time who would evince the spirit of antichrist. Both he and Paul, however, refer to the expectation that before the coming of the Saviour to Judge the world there would be prominent adversaries of the Christian religion, and that the end would not come until such adversaries appeared. Paul goes more into detail, and describes the characteristics of the great apostasy more at length, (2Thes 2:2, seq.; 1Timm 4:1, seq.; 2Ti 3:1, seq.;) John says, not that the appearing of these persons indicated that the end of the world was near, but that they had such characteristics as to show that they were living in the last dispensation. Paul so describes them as to show that the end of the world was not to be immediately expected, (2Thes 2:1, seq.;) John, without referring to that point, says that there were enough of that character then to prove that the last dispensation had come, though he does not say how long it would continue.

Whereby we know it is the last time. They have the characteristics which it was predicted many would have before the end of the world should come. The evidence that it was "the last time," or the closing dispensation of the world, derived from the appearing of these persons, consists simply in the fact that it was predicted that such persons would appear under the Christian, or the last dispensation, Mt 24:5, Mt 24:24-27. Their appearance was to precede the coming of the Saviour, though it is not said how long it would precede that; but at any time the appearing of such persons would be an evidence that it was the closing dispensation of the world, for the Saviour, in his predictions respecting them, had said that they would appear before he should return to judgment. It cannot now be determined precisely to what classes of persons there is reference here, because we know too little of the religious state of the times to which the apostle refers. No one can prove, however, that there were not persons at that time who so fully corresponded to the predictions of the Saviour as to be a complete fulfilment of what he said, and to demonstrate that the last age had truly come. It would seem probable that there may have been reference to some Jewish adversaries, who denied that Jesus was the Messiah, (Rob. Lex.,) or to some persons who had already broached the doctrine of the Docetae, that thought Jesus was the Messiah, yet that he was a man in appearance only, and had not really come in the flesh. Classes of persons of each description abounded in the early ages of the church.

(+) "Little children" "My children" (f) "last time" Heb 1:2 (g) "ye have heard" Mt 24:24, 1Timm 4:1

They went out from us. From the church. That is, they had once been professors of the religion of the Saviour, though their apostasy showed that they never had any true piety. John refers to the fact that they had once been in the church, perhaps to remind those to whom he wrote that they knew them well, and could readily appreciate their character. It was a humiliating statement that those who showed themselves to be so utterly opposed to religion had once been members of the Christian church; but this is a statement which we are often compelled to make.

But they were not of us. That is, they did not really belong to us, or were not true Christians. Mt 7:23. This passage proves that these persons, whatever their pretensions and professions may have been, were never sincere Christians. The same remark may be made of all who apostatize from the faith, and become teachers of error. They never were truly converted; never belonged really to the spiritual church of Christ.

For if they had been of us. If they had been sincere and true Christians.

They would no doubt have continued with us. The words "no doubt" are supplied by our translators, but the affirmation is equally strong without them: "they would have remained with us." This affirms, without any ambiguity or qualification, that if they had been true Christians they would have remained in the church;, that is, they would not have apostatized. There could not be a more positive affirmation than that which is implied here, that those who are true Christians will continue to be such; or that the saints will not fall away from grace. John affirms it of these persons, that if they had been true Christians they would never have departed from the church, he makes the declaration so general that it may be regarded as a universal truth, that if any are truly "of us," that is, if they are true Christians, they will continue in the-church, or will never fall away. The statement is so made also as to teach that if any do fall away from the church, the fact is full proof that they never had any religion, for if they had had they would have remained steadfast in the church. But they went out, that they might be made manifest that they were not all of us. It was suffered or permitted in the providence of God that this should occur, in order that it might be seen and known that they were not true Christians, or in order that their real character might be developed. It was desirable that this should be done,

(a.) in order that the church might be purified from their influence--comp. Jn 15:2;

(b.) in order that it might not be responsible for their conduct, or reproached on account of it;

(c.) in order that their real character might be developed, and they might themselves see that they were not true Christians;

(d.) in order that, being seen and known as apostates, their opinions and conduct might have less influence than if they were connected with the church;

(e.) in order that they might themselves understand their own true character, and no longer live under the delusive opinion that they were Christians and were safe, but that, seeing themselves in their true light, they might be brought to repentance. For there is only a most slender prospect that any who are deceived in the church will ever be brought to true repentance there; and slight as is the hope that one who apostatizes will be, such an event is much more probable than it would be if he remained in the church. Men are more likely to be converted when their character is known and understood, than they are when playing a game of deception, or are themselves deceived. What is here affirmed of these persons often occurs now; and those who have no true religion are often suffered to apostatize from their profession for the same purposes. It is better that they should cease to have any connexion with the church than that they should remain in it; and God often suffers them to fall away even from the profession of religion, in order that they may not do injury as professing Christians. This very important passage, then, teaches the following things:

(1.) That when men apostatize from the profession of religion, and embrace fatal error, or live in sin, it proves that they never had any true piety.

(2.) The fact that such persons fall away cannot be adduced to prove that Christians ever fall from grace, for it demonstrates nothing on that point, but proves only that these persons never had any real piety. They may have had much that seemed to be religion; they may have been zealous, and apparently devoted to God, and may even have had much comfort and peace in what they took to be piety; they may have been eminently "gifted" in prayer, or may have even been successful preachers of the gospel, but all this does not prove that they ever had any piety, nor does the fact that such persons apostatize from their profession throw any light on a question quite foreign to this--whether true Christians ever fall from grace. Comp. Mt 7:22,23.

(3.) The passage before us proves that if any are true Christians they will remain in the church, or will certainly persevere and be saved. They may indeed backslide grievously; they may wander far away, and pain the hearts of their brethren, and give occasion to the enemies of religion to speak reproachfully; but the apostle says, "if they had been of us, they would have continued with us."

(4.) One of the best evidences of true piety is found in the fact of continuing with the church. I do not mean nominally and formally, but really and spiritually, having the heart with the church; loving its peace and promoting its welfare; identifying ourselves with real Christians, and showing that we are ready to co-operate with those who love the Lord Jesus and his cause.

(5.) The main reason why professing Christians are suffered to apostatize is to show that they had no true religion. It is desirable that they should see it themselves; desirable that others should see it also. It is better that it should be known that they had no true religion than that they should remain in the church to be a burden on its movements, and a reproach to the cause. By being allowed thus to separate themselves from the Church, they may be brought to remember their violated vows, and the church will be free from the reproach of having those in its bosom who are a dishonour to the Christian name. We are not to wonder, then, if persons apostatize who have been professors of true religion; and we are not to suppose that the greatest injury is done to the cause when they do it. A greater injury by far is done when such persons remain in the church.

(a) "for if they had been of us" 2Ti 2:19 (a1) "manifest" 2Ti 3:9

But ye have an unction from the Holy One. The apostle in this verse evidently intends to say that he had no apprehension in regard to those to whom he wrote that they would thus apostatize, and bring dishonour on their religion. They had been so anointed by the Holy Spirit that they understood the true nature of religion, and it might be confidently expected that they would persevere, The word unction or anointing (χρισμα) means, properly, "something rubbed in or ointed;" oil for anointing, ointment; then it means an anointing. The allusion is to the anointing of kings and priests, or their

inauguration or coronation, (1Sam 10:1, 16:13, Ex 28:41, 40:15; compare Mt 1:1;) and the idea seems to have been that the oil thus used was emblematic of the gifts and graces of the Holy Spirit as qualifying them for the discharge of the duties of their office. Christians, in the New Testament, are described as "kings and priests," (Rev 1:6, 5:10,) and as a "royal priesthood," 1Pet 2:5, 1Pet 2:9;) and hence they are represented as anointed, or as endowed with those graces of the Spirit, of which anointing was the emblem. The phrase "the Holy One" refers here, doubtless, to the Holy Spirit, that Spirit whose influences are imparted to the people of God, to enlighten, to sanctify, and to comfort them in their trials. The particular reference here is to the influences of that Spirit as giving them clear and just views of the nature of religion, and thus securing them from error and apostasy.

And ye know all things. That is, all things which it is essential that you should know on the subject of religion. Jn 17:13; 1Cor 2:15. The meaning cannot be that they knew all things pertaining to history, to science, to literature, and to the arts; but that, under the influences of the Holy Spirit, they had been made so thoroughly acquainted with the truths and duties of the Christian religion, that they might be regarded as safe from the danger of fatal error. The same may be said of all true Christians now, that they are so taught by the Spirit of God, that they have a practical acquaintance with what religion is, and with what it requires, and are secure from falling into fatal error. In regard to the general meaning of this verse, then, it may be observed:

I. That it does not mean any one of the following things:

(1.) That Christians are literally instructed by the Holy Spirit in all things, or that they literally understand all subjects. The teaching, whatever it may be, refers only to religion.

(2.) It is not meant that any new faculties of mind are conferred on them, or any increased intellectual endowments, by their religion. It is not a fact that Christians, as such, are superior in mental endowments to others; not that by their religion they have any mental traits which they had not before their conversion. Paul, Peter, and John had essentially the same mental characteristics after their conversion which they had before; and the same is true of all Christians.

(3.) It is not meant that any new truth is revealed to the mind by the Holy Spirit. All the truth that is brought before the mind of the Christian is to be found in the word of God, and revelation, as such, was completed when the Bible was finished.

(4.) It is not meant that anything is perceived by Christians which they had not the natural faculty for perceiving before their conversion, or which other men have not also the natural faculty for perceiving. The difficulty with men is not a defect of natural faculties, it is in the blindness of the heart.

II. The statement here made by John does imply, it is supposed, the following things:

(1.) That the minds of Christians are so enlightened that they have a new perception of the truth. They see it in a light in which they did not before. They see it as truth. They see its beauty, its force, its adaptedness to their condition and wants. They understand the subject of religion better than they once did, and better than others do. What was once dark appears now plain; what once had no beauty to their minds now appears beautiful; what was once repellent is now attractive.

(2.) They see this to be true; that is, they see it in such a light that they cannot doubt that it is true. They have such views of the doctrines of religion, that they have no doubt that they are true, and are willing on the belief of their truth to lay down their lives, and stake their eternal interests.

(3.) Their knowledge of truth is enlarged. They become acquainted with more truths than they would have known if they had not been under the teaching of the Holy Spirit. Their range of thought is greater; their vision more extended, as well as more clear.

III. The evidence that this is so is found in the following things:

(1.) The express statements of Scripture. See 1Cor 2:14,15, and the Notes on that passage. 1Cor 2:14, 1Cor 2:15, Compare Jn 16:13,14.

(2.) It is a matter of fact that it is so.

(a.) Men by nature do not perceive any beauty in the truths of religion. They are distasteful to them, or they are repulsive and offensive. "The doctrine of the cross is to the Jew a stumbling-block, and to the Greek foolishness." They may see indeed the force of an argument, but they do not see the beauty of the way of salvation.

(b.) When they are converted they do. These things appear to them to be changed, and they see them in a new light, and perceive a beauty in them which they never did before.

(c.) There is often a surprising developement of religious knowledge when persons are converted. They seem to understand the way of salvation, and the whole subject of religion, in a manner and to an extent which cannot be accounted for, except on the supposition of a teaching from above.

(d.) This is manifest also in the knowledge which persons otherwise ignorant exhibit on the subject of religion. With few advantages for education, and with no remarkable talents, they show an acquaintance with the truth, a knowledge of religion, an ability to defend the doctrines of Christianity, and to instruct others in the way of salvation, which could have been derived only from some source superior to themselves. Comp. Jn 7:15, Acts 4:13.

(e.) The same thing is shown by their adherence to truth in the midst of persecution, and simply because they perceive that for which they die to be the truth. And is there anything incredible in this? May not the mind see what truth is? How do we judge of an axiom in mathematics, or of a proposition that is demonstrated, but by the fact that the mind perceives it to be true, and cannot doubt it? And may it not be so in regard to religious truth--especially when that truth is seen to accord with what we know of ourselves, our lost condition as sinners, and our need of a Saviour, and when we see that the truths revealed in the Scriptures are exactly adapted to our wants?

(b) "unction" 2Cor 1:21 (c) "know" 1Cor 2:15

I have not written unto you because ye know not the truth. You are not to regard my writing to you in this earnest manner as any evidence that I do not suppose you to be acquainted with religion and it duties. Some, perhaps, might have been disposed to put this construction on what he had said, but he assures them that that was not the reason why he had thus addressed them. The very fact that they did understand the subject of religion, he says, was rather the reason why he wrote to them.

But because ye know it. This was the ground of his hope that his appeal would be effectual. If they had never known what religion was, if they were ignorant of its nature and its claims, he would have had much less hope of being able to guard them against error, and of securing their steady walk in the path of piety. We may always make a strong and confident appeal to those who really understand what the nature of religion is, and what are the evidences of its truth.

And that no lie is of the truth. No form of error, however plausible it may appear, however ingeniously it may be defended, and however much it may seem to be favourable to human virtue and happiness, can be founded in truth. What the apostle says here has somewhat the aspect of a truism, but it contains a real truth of vital importance, and one which should have great influence in determining our minds in regard to any proposed opinion or doctrine. Error often appears plausible. It seems to be adapted to relieve the mind of many difficulties which perplex and embarass it on the subject of religion. It seems to be adapted to promote religion. It seems to make those who embrace it happy, and for a time they apparently enjoy religion. But John says that however plausible all this may be, however much it may seem to prove that the doctrines thus embraced are of God, it is a great and vital maxim that no error can have its foundation in truth, and, of course, that it must be worthless. The grand question is, what is truth; and when that is determined, we can easily settle the inquiries which come up about the various doctrines that are abroad in the world. Mere plausible appearances, or temporary good results that may grow out of a doctrine, do not prove that it is based on truth; for whatever those results may be, it is impossible that any error, however plausible, should have its origin in the truth.

Who is a liar. That is, who is false; who maintains an erroneous doctrine; who is an impostor, if he is not? The object of the apostle is to specify one of the prevailing forms of error, and to show that, however plausible the arguments might be by which it was defended, it was impossible that it should be true. Their own knowledge of the nature of religion must convince them at once that this opinion was false.

That denieth that Jesus is the Christ. It would seem that the apostle referred to a class who admitted that Jesus lived, but who denied that he was the true Messiah. On what grounds they did this is unknown; but to maintain this was, of course, the same as to maintain that he was an impostor. The ground taken may have been that he had not the characteristics ascribed to the Messiah in the prophets; or that he did not furnish evidence that he was sent from God; or that he was an enthusiast. Or perhaps some peculiar form of error may be referred to, like that which is said to have been held by Corinthus, who in his doctrine separated Jesus from Christ, maintaining them to be two distinct persons.--Doddridge.

He is antichrist. 1Jn 2:18. He has all the characteristics and attributes of antichrist; or, a doctrine which practically involves the denial of both the Father and the Son, must be that of antichrist.

That denieth the Father and the Son. That denies the peculiar truths pertaining to God the Father, and to the Son of God. The charge here is not that they entertained incorrect views of God as such--as almighty, eternal, most wise, and good; but that they denied the doctrines which religion taught respecting God as Father and Son. Their opinions tended to a denial of what was revealed respecting God as a Father --not in the general sense of being the Father of the universe, but in the particular sense of his relation to the Son. It cannot be supposed that they denied the existence and perfections of God as such, nor that they denied that God is a Father in the relation which he sustains to the universe; but the meaning must be that what they held went to a practical denial of that which is peculiar to the true God, considered as sustaining the relation of a Father to his Son Jesus Christ. Correct views of the Father could not be held without correct views of the Son; correct views of the Son could not be held without correct views of the Father. The doctrines respecting the Father and the Son were so connected that one could not be held without holding the other, and one could not be denied without denying the other. Mt 11:27; Jn 5:23. No man can have just views of God the Father who has not right apprehensions of the Son. As a matter of fact in the world, men have right apprehensions of God only when they have correct views of the character of the Lord Jesus Christ.

(a) "that denieth" 1Jn 4:3

Whosoever denieth the Son, the same hath not the Father. That is, has no just views of the Father, and has no evidence of his friendship. It is only by the Son of God that the Father is made known to men, (Mt 11:27, Heb 1:2,3,) and it is only through him that we can become reconciled to God, and obtain evidence of his favour, Jn 5:23.

But he that acknowledges the Son, hath the Father also. This passage, in the common version of the New Testament, is printed in Italics, as if it were not in the original, but was supplied by the translators. It is true that it is not found in all the MSS. and versions; but it is found in a large number of Mss., and in the Vulgate, the Syriac, the AEthiopic, the Coptic, the Armenian, and the Arabic versions, and in the critical editions of Griesbach, Tittman, and Hahn. It is probable, therefore, that it should be regarded as a genuine portion of the sacred text. It is much in the style of John, and though not necessary to complete the sense, yet it well suits the connexion. As it was true that if one denied the Son of God he could have no pretensions to any proper acquaintance with the Father, so it seemed to follow that if any one had any proper knowledge of the Son of God, and made a suitable confession of him, he had evidence that he was acquainted with the Father. Compare Jn 17:3; Rom 10:9. Though, therefore, this passage was wanting in many of the Mss. consulted by the translators of the Bible, and though in printing it in the manner in which they have they showed the great caution with which they acted in admitting anything doubtful into their translation, yet the passage should be restored to the text, and be regarded as a genuine portion of the word of God. The great truth can never be too clearly stated, or too often inculcated, that it is only by a knowledge of the Lord Jesus Christ that we can have any true acquaintance with God, and that all who have just views of the Saviour are in fact acquainted with the true God, and are heirs of eternal life.

(b) "Whosever" Jn 15:23

Let that therefore abide in you. Adhere steadfastly to it; let the truth obtain a permanent lodgement in the soul. In view of its great importance, and its influence on your happiness here and hereafter, let it never depart from you.

Which ye have heard from the beginning. That is, the same doctrines which you have always been taught respecting the Son of God and the way of salvation. 1Jn 2:7.

Ye also shall continue in the Son, and in the Father. Truly united to the Son and to the Father; or having evidence of the favour and friendship of the Son and the Father.

(c) "Let" 2Jn 1:6 (*) "remain" "abide" (*) "continue" "abide"

And this is the promise that he hath promised us, even eternal life. This is evidently added to encourage them in adhering to the truths which they had embraced respecting the Son of God. In maintaining these truths they had the promise of eternal life; in departing from them they had none, for the promise of heaven in our world is made only to those who embrace one class of doctrines or opinions. No one can show that any promise of heaven is made to the mere possessor of beauty, or wealth, or talent; to the accomplished or the gay; to those who are distinguished for science, or skill in the arts; to rank, or birth, or blood; to courage or strength, whatever expectation of heaven any one may entertain on account of any of these things, must be traced to something else than a promise, for there is none in the Bible to that effect. The promise of heaven to men is limited to those who repent of their sins, who believe in the Lord Jesus Christ, and who lead a holy life; and if any one will base his hope of heaven on a promise, it must be limited to these things. And yet what well-founded hope of heaven can there be, except that which is based on a promise? How does any one know that he can be saved, unless he has some assurance from God that it may and shall be so? Is not heaven his home? How does any one know that he may dwell there, without some assurance from him that he may? Is not the crown of life his gift? How can any one know that he will possess it, unless he has some promise from him? However men may reason, or conjecture, or hope, the only promise of eternal life is found in the Bible; and the fact that we have such a promise should surely be a sufficient inducement to us to hold fast the truth. On the promise of life in the gospel, see Jn 17:2, Rom 2:6,7, Mk 16:16, Mt 25:46.

(d) "even eternal life" Jn 17:3

These things have I written unto you concerning them that seduce you. Respecting their character, and in order to guard you against their arts. The word seduce means to lead astray; and it here refers to those who would seduce them from the truth, or lead them into dangerous error. The apostle does not mean that they had actually seduced them, for he states in the following verse that they were yet safe; but he refers to the fact that there was danger that they might be led into error.

(*) "seduce" "deceive"

But the anointing which ye have received of him. 1Jn 2:20.

Abideth in you. The meaning is, that the influence on your heart and life, which results from the fact that you are anointed of God, permanently abides with you, and will keep you from dangerous error. The apostle evidently meant to say that he felt assured that they would not be seduced from the truth, and that his confidence in regard to this was placed in the fact that they had been truly anointed unto God as kings and priests. Thus understood, what he here says is equivalent to the expression of a firm conviction that those who are true Christians will not fall away. Comp, 1Jn 2:19, 1Jn 2:20.

And ye need not that any man teach you. That is, what are the things essential to true religion. 1Jn 2:20.

But as the same anointing teacheth you of all things. This cannot mean that the mere act of anointing, if that had been performed in their case, would teach them; but it refers to what John includes in what he calls the anointing--that is, in the solemn consecrating to the duties of religion under the influences of the Holy Spirit.

And is truth, and is no lie. Leads to truth, and not to error. No man was ever led into error by those influences which result from the fact that he has been consecrated to the service of God.

Ye shall abide in him. Marg., "or it." The Greek will bear either construction. The connexion, however, seems to demand that it should be understood as referring to him--that is, to the Saviour.

(a) "teacheth" Jn 16:26 (1) "him" "it"

And now, little children. 1Jn 2:1. Abide in him; that, when he shall appear. In the end of the world, to receive his people to himself. Jn 14:2,3. We may have confidence. Greek, boldness--παρρησιαν. This word is commonly used to denote openness, plainness, or boldness in speaking, Mk 8:32, Jn 7:4,13,26, Acts 2:29, 4:13,29, 2Cor 3:12, 7:4. Here it means the kind of boldness, or calm assurance, which arises from evidence of piety, and of preparation for heaven. It means that they would not be overwhelmed and confounded at the coming of the Saviour, by its being then found that all their hopes were fallacious.

And not be ashamed before him at his coming. By having all our hopes taken away; by being held up to the universe as guilty and condemned. We feel ashamed when our hopes are disappointed; when it is shown that we have a character different from what we professed to have; when our pretensions to goodness are stripped off, and the heart is made bare. Many will thus be ashamed in the last day, (Mt 7:21-23;) but it is one of the promises made to those who truly believe on the Saviour, that they shall never be ashamed or confounded. 1Pet 2:6, Comp. Isa 45:17, Rom 5:5, 1Pet 4:16, Mk 8:38.

If ye know that he is righteous. This is not said as if there could be any doubt on the subject, but merely to call their attention to it as a well-known truth, and to state what followed from it. Every one who has any true acquaintance with God, must have the fullest conviction that he is a righteous Being. But, if this be so, John says, then it must follow that only those who are truly righteous can regard themselves as begotten of him.

Ye know. Marg., know ye. The Greek will bear either construction, and either would make good sense. Assuming that God is righteous, it would be proper to state, as in the text, that it followed from this that they must know that only those who are righteous can be regarded as begotten of him; or, assuming this to be true, it was proper to exhort them to be righteous, as in the margin. Whichever interpretation is adopted, the great truth is taught, that only those who are truly righteous can regard themselves as the children of God.

That every one that doeth righteousness is born of him. Or rather, is begotten of him; is truly a child of God. This truth is everywhere taught in the Bible, and is worthy of being often repeated. No one who is not, in the proper sense of the term, a righteous man, can have any well-founded pretensions to being regarded as a child of God. If this be so, then it is not difficult to determine whether we are the children of God.

(1.) If we are unjust, false, dishonest, we cannot be his children.

(2.) If we are indulging in any known sin, we cannot be.

(3.) If we are not truly righteous, all visions and raptures, all zeal and ardour, though in the cause of religion, all that we may pride ourselves on in being fervent in prayer, or eloquent in preaching, is vain.

(4.) If we are righteous, in the true and proper sense, doing that which is right toward God and toward men, to ourselves, to our families, to our neighbours, to the world at large, to the Saviour who died for us, then we are true Christians; and then, no matter how soon he may appear, or how solemn and overwhelming the scenes that shall close the world, we shall not be ashamed or confounded, for we shall hail him as our Saviour, and rejoice that the time has come that we may go and dwell with him for ever.

(2) "ye know" "know ye" (b) "that every one" Jer 13:23, Mt 7:16-18

Observe here, the compellation. First, My little children. The apostle calls the Christians to whom he wrote, children, little children; his little children. He calls them children, because converted to Christianity; little children, because younger and tender Christians, of a low stature in religion, and far short of manly perfections; and his little children, to denote that spiritual relation which was between him and them, and that endeared affection which he bare towards them. St. John, by a loving compellation, makes way for a faithful admonition, which follows in the next words: These things I write, that ye sin not. This must be understood in a qualified sense, thus:

1. Sin not, that is, as the wicked sin; take heed of scandalous enormities, though you cannot shake off daily infirmities.

2. Sin not, as in the same kind that others sin, so abstain either in the same manner that you yourselves before sinned; sin not with that fulness of deliberation, with that freedom of consent; sin not with that strength of resolution, with that frequency of action, with which you sinned before you were called to Christianity.

3. Sin not; that is, as far as human nature will admit, abstain from all sin; let it be your care, prayer, study, endeavour, to keep yourselves from every evil thing.

Thus Zachary and Elizabeth were blameless. Luke 1:6 that is, they lived to themselves; so it is said of Job, he sinned not; Job 1:22 that is, had no sin prevailing in him; no sin indulged by him.

Observe, 3. As the cautionary direction, sin not; so the comfortable conclusion, but if any man sin, that is, through infirmity and weakness, through the policy of the tempter, or by the surprise of a temptation, we have and advocate, a mediator and an intercessor in heaven, who is absolutely sinless, even Jesus Christ the righteous. It is a metaphor, taken from courts of judicature, where are the guilty person, the accuser, the judge, and the advocate: Thus here heaven is the court, man is the guilty person, Satan the accuser, God the judge, Christ the advocate. The proper office of an advocate is, not to deny the fact, or disown the guilt, but to offer something to the judge, whereby the law may be satisfied, and upon which the judge may, without any unrighteousness, discharge the accused.

Observe, 4. An invaluable privilege here discovered, that Christ our advocate became a propitiation for us, and for the whole race of mankind, for all that lived before us, or shall live after us, for Jews and Gentiles; there is a virtual sufficiency in the death of Christ for all persons, and an actual efficacy as to all believers.

Learn hence, That our Lord Jesus Christ, suffering death upon the cross for our redemption, did by that one oblation of himself once offered, make a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world. The original word propitiation, signifies a propitatory covering, an allusion to the mercy seat that covered the ark in which the law was. In allusion to which, Christ is here called our propitiatory covering, because he hides our sins, the transgressions of the law, from his Father's sight.

Observe here, 1. That a Christian may be assured of his salvation; to know that we know, is to be assured that we know; not only to have the vital, but the fiducial act of faith. Some Christians can say, "We know that we know him."

Observe, 2. The nature of true Christian knowledge discovered: it is an obedient knowledge: it is not sufficient to profess that we know Christ, except we yield sincere obedience to him: for this is a certain mark and proof that we know Christ effectually, if we love him, and keep his commandments. The true knowledge of God consists in keeping of the word of God, the whole word of God, and because it is his.

Observe, 3. That to say we know God, when we do not keep his commandments, and to say we keep his commandments, when we do not know him, is a lie. Sad will their condition be who perish for want of the knowledge of God, but much sadder theirs, who perish in the neglect or abuse of that knowledge.

Observe, 4. That a conscientious care, and constant endeavor to observe the word, and keep the law of God, is a certain mark and evidence that he that doth it has the love of God perfected in him, and towards him; Whosoever keepeth his word, in him verily is the love of God perfected.

Observe here, 1. An high and honorable privilege supposed to be claimed, and that is union with Christ, and abiding in him; he that saith he abideth in him. The abiding in Christ is a great privilege, and the true and real Christian doth truly and really abide in Christ.

Observe, 2. A great and important duty belonging to all those that do abide in Christ, and that is to walk as Christ walked; to set his example daily before them, and to be continually correcting and reforming of their lives by that glorious pattern. Every Christian is bound to an imitation of Christ, under penalty of forfeiting his claim to Christ; for no claim to Christ is or can be valid without a careful imitation of him. The temper of our minds, and the actions of our lives, must be a lively transcript of the mind and life of the holy and innocent Jesus; we must be like him, or we can never love him, nor hope another day to live with him.

Our apostle here exhorts Christians to the great duty of brotherly love, assuring them, that it was no new commandment which he enjoined them, but that which they were taught, not only in and by the Old Testament, but at the first preaching of the gospel amongst them; and in these respects the command of love might be called an old commandment, it being a branch of the law of nature, and a known precept of the Jewish religion; although in other respects it might be called a new commandment, because urged from a new motive, and enforced by a new example.

Learn hence, 1. That the doctrine of Christian love is a divine commandment, that which Christians are not only allowed, but enjoined to practice; and it is called the commandment, in the singular number, to intimate, that in this one commandment all the rest were contained, so that in keeping this we keep all. What are all the commandments indeed but love enlarged? And what is love but the commandments contracted?

Learn, 2. That the commandment of love is an old commandment; it is as old as Moses, yea, as old as Adam; being a part of the law of nature written in Adam's heart. The evangelical command of love was from the beginning of the law, and nothing new enjoined by Christ, which was not before by Moses.

Learn, 3. That yet this command of love may, in some respect, be called a new commandment; not substantially, but circumstantially: not in the essence of the doctrine, but in the manner of the discovery; not in respect of the truth delivered, but in the way of delivering. New, not in regard of institution, but restitution, because purged from the old corrupt glossed of the Pharisees, who had limited this duty of love, and confined it to their our countrymen; whereas Christ obliges his disciples to love mankind, even our very enemies. In a word, it may be called a new commandment, because it was never to wax old, but to be always fresh in the memory and practice of Christ's disciples to the end of the world.

Observe next, The arguments to enforce the observation of this new commandment;

1. In those word, which thing is true in him and in you: that is, as there was in Christ a true and sincere love towards you, so look that there be a true and sincere love in you towards him, and one towards another.

2. Because the darkness is past, and the true light now shineth; that is, the darkness of ignorance in general, and the darkness of the Mosaic state in particular, is now past, and the true light of the gospel now clearly shineth.

Two things are here to be considered, namely, the grace and duty proposed and enforced, and the sin or vice specified and opposed.

Observe, 1. The grace proposed, or the duty recommended, namely, the love of our brother: He that loveth his brother abideth in the light, and there is no occasion of stumbling in him.

Where note, 1. The nature of brotherly love; it is a gracious propensity of heart, which a Christian bears, for Christ's sake, to his neighbour, whereby he wills, and, to his power, procures all good for him; or it is that brotherly affection which every true Christian chiefly bears to all his fellow-members in Christ, for grace sake.

Note, 2. The benefits attending the practice of this grace and duty.

1. His condition is happy, he abideth in the light: that is, he is in a state of grace. Charity is an evident demonstration of sanctity; and accordingly St. Paul, Gal 5:1 reckoning up the fruits of the spirit, placeth love in the front of them.

2. His conversation is holy, there is no occasion of stumbling in him; that is, he walketh inoffensively in a state of grace, and neither stumbleth himself, neither is there occasion given by him that others should stumble, or be drawn into any sin.

Observe, 2. The sin specified, and the vice opposed, namely, hating of our brother: He that hateth his brother is in darkness, and walketh in darkness.

Where note, 1. It is not any hurting, but hating our brother, that is forbidden, and that this hatred is not only forbidden whilst he is our friend, but when he becomes our enemy. To hate a friend is unhuman; to hate an enemy is unchristian. And further, it must be noted, that whatever falls short of the duty of loving, cometh within the compass of hating our brother: from every departure from love is a degree of hatred.

Note, 2. The dismal character given of those persons who hate their brother; they are described by their wicked disposition; they are in darkness: by their vicious conversation; they walk in darkness: by their miserable condition; they know not whither they go, because that darkness hath blinded their eyes.

From the whole learn, That we must love all, in the various measures and degrees, according to which God appeareth in them: That is, we must love all men, as men, above the brutes; and we must love all professed Christians, above all other men; and we must love real Christians, especially such of them as are eminent for wisdom, goodness, and usefulness, above all other Christians. The light of knowledge and the heat of love must be inseparable.

Observe here, 1. The care which God has taken, not only to have his word preached, but written; I write unto you, partly to supply his ministers' absence, that their writings might be instead of vocal instructions, partly to perpetuate truth unto posterity, and to transmit divine revelations to future ages.

Observe, 2. The subject or persons whom our apostle writes to; fathers, young men, and children; where, in general the great wisdom of the apostle is to be observed and taken notice of, that he contents not himself with generals, but directs his discourse particularly to old and young; plainly intimating, that none are too young to receive instruction, none are old enough to reject it. And if St. John wrote to persons of all ages and conditions, then the sacred writings are to be read to, and read by, persons of every age and condition soever. And if the Scriptures be perverted by some, that is not a natural effect, but only an accidental consequent of reading the Scriptures. Now, as evil must not be done that good may come of it, so good must not be left undone, though evil come of it.

Observe, 3. The duty which all sorts of Christians ought to be exhorted and excited to, and that is love; love to God, accompanied with obedience; and love to all Christians, in obedience to the command of God. It belongs to all sorts of Christians, weak and strong; to all ages of men, young and old, children and fathers, to expel the poison of anger and hatred out of their bosoms, and mutually to embrace one another.

Observe, 4. The reasons of our apostle's writing to all christians in general, and to each age in particular.

Note, 1. The reason assigned for writing to children, 1John 2:12 Because your sins are forgiven you for his name's sake: therefore ought you mutually to forgive, and cordially to love one another.

Note, 2. The reason assigned for writing to fathers; Because ye have known him that is from the beginning; that is Jesus Christ, who, in respect of his divine nature, had subsistence from the beginning; that is from all eternity. And if so, then our blessed Saviour had a being antecedent to his conception, and before he was born of the virgin Mary; he then began to be man, but he did not then begin to be; for before Abraham was he was; and he prays to his Father, Jos 17:5 to glorify him with the glory which he had with him before the world was.

Mark, It is not said, with the glory which thou preparedst for me in thy decree and purpose before the world was. As the Socinians would have it, but the glory which I had with thee. He that gave being to all things, must have a being before all things.

Note, 3. The reasons assigned for writing to young men, Because ye are strong, and have overcome the wicked one, and the word of God abideth in you.

Here we have observable, 1. The enemy described, Satan, called the wicked one: Not that he was so by creation, but by his apostacy and defection. Because the first in wickedness, because most industriously wicked, and because most obstinate and persevering in wickedness.

2. The conquest ingeminated; Ye have overcome the wicked one.

Mark, he doth not say. You have made a league with him, but overcome him; there is no way to accomodate or compound matters with Satan, no way to deal with him, but by victory; we are said to overcome him, because we are sure to overcome him; resist him, and he will flee; and because we have overcome him in God's account, and because we have begun to overcome him. Yield to him, and you will find him an imperious tyrant; resist him, and you will find him a timorous coward.

3. The combatants, young men. Youth is the warlike age; young men are fit for action, old men for advice; young ones should begin this spiritual war betimes, possibly they may never live to be old; or if so, victory will be the more difficulty, by how much the longer it is delayed; and God may deny thee that grace which now thou deniest thyself. The proverb says, "A young saint, but an old devil;" but it is very hard for a young devil to become an old saint; whereas a young Christian soldier is most amiable in God's eye, and most terrible in the devil's.

4. The aid, helps, and assistants, by which this victory is attained, ye are strong, that is, made partakers of divine strength; ye have your second in the field, the Holy Spirit, you are strong in the Lord, And the word of God abideth in you. By the strength of God, and the abiding of his word and grace in us, we overcome the wicked one, and prevail against him. God's word is the richest treasury to supply our wants, and the strongest armoury to oppose our enemies. I write unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.

Observe here, 1. That our apostle doth not, as he did before, direct his advice to any one particular sort or rank of Christians in special, but unto all in general; Love not the world, &c.

Observe, 2. That the prohibition here is not absoltue, but comparatively only. It is not an ordinata charitas, but inordinata cupiditas, that is here forbidden; we may look upon the world, and desire it, delight in it, and in the enjoyment of it, provided we do not chuse it for our portion, delight in it as our chief good.

Observe, 3. St. John doth not say, Leave the world, but Love not the world; he doth not say, use not the world, but Love it not; that is, seek not after the world inordinately, and delight not in it immoderately. Seek it we may, but but not in an undue manner; delight in it we may, but not in an undue measure.

Observe, 4. The arguments which our apostle makes use of to enforce his dehortation.

1. The contrariety of the love of the world to the love of God; If any man love the world (in an undue manner and measure) the love of the Father is not in him; that is, the worldly lover has no interest in the Father's love; the world's darlings are none of God's friends, the world's lover has no love of the Father in him; there is no positive love of God in him in whom there is a superlative love of the world.

Lord, how desperate and dangerous a sin then is worldly love! If the love of the Father be not in him, the hatred of the Father is towards him, Jas 4:4 Know ye not that the friendship of the world is enmity with God?

A second argument to dissuade from worldly love is contained in the 16th verse: For all that is in the world; that is, all that is in esteem and vogue with the men of the world, is either the lust of the flesh, that is all sensual delights and enjoyments, which occasion intemperance: or the lust of the eye, the desire of gold, silver, stately houses, rich gardens, which tend to gratify the eye: and the pride of life, or the desires of honours and dignities, high titles, and places of advancement, which tend to gratify our pride, all these are not of the Father; that is, they are not desires excited by him, nor are they pleasing to him, but are the desires of the men of the world, and proceed from that corruption which is in them.

The third argument is taken from the world itself, and its short continuance, in the 17th verse, the world passeth away, that is, all the things of the world, which the men of the world doat upon, and are in love with, are of a fading transitory nature in themselves, and they pass away from their possessors and owners. And the laws thereof: that is, the pleasure which they had in gratifying their lusts passeth away, but the sting remaineth, and the torment abideth.

It is added, But he that doth the will of God abideth forever. Behold here the permanent felicity, not of the knowing, but obedient Christian. He abideth forever, not in this, but in the other world, in a state of endless happiness. Although eternity, in its most comprehensive notion, be peculiar to a Diety, and incommunicable to a creature, yet it is that which God has made rational creatures capable of; and as he abideth for ever, so will he grant to them that do his will to abide with him for ever also; The world passeth away, and the lust therof; but he doth the will of God abideth for ever.

Our apostle having warned them against the danger of covetousness in the foregoing verses, he cautions them against the danger of deceit in these; he tells them, that this is the last time of the Jewish dispensation, and that the destruction of their city, temple, and polity, was now at hand; and as they had heard that antichrist should come, accordingly now there were many antichrists come; that is, opposers of Christ, and deniers of him to be the Christ; and by the swarming of these seducers and false teachers now, according to our Saviour's prediction, Matt 24:1-51 they might well conclude it was the last time.

Observe next, These antichrists are described by the communion which they once were of, to wit, the Christian communion; They went out from us, from us apostles, and from us Christians, being false brethren, and unsound Christians; for if they had been of us, as members of the same body, and had joined with us apostles, in planting and propagating the same Christian faith, They would no doubt have continued with us, professing the same faith, and preaching the same doctrine which we do; but they left us, that it might be made manifest that they were not all of us.

Here note, That these antichristian impostors had been in the bosom of the church, and made a profession of the Christian faith; so did the false apostles, the judaizing teachers, mentioned Acts 25:1; so did Simon Magus, Nicholas, and Cerinthus. The church's seeming members proves her worst friends, the foxes within do more mischief that the wild boar without.

Quest. But is it not then lawful to depart from the communion of a church whereof we have been formerly members?

Ans. Yes, if she departs from herself: if she degenerates and grows so corrupt a body, and be so far infected, that we cannot communicate with her without sin, which was th case between us and the church of Rome, her doctrines were erroneous, her worship idolatrous; we went out from them, because they went out from the ancient apostolical church. Non fugimus; sed fugamur: Not we, but they made the separation, and consequently the schism lies at their door.

As if our apostle had said, "Although there are many antichrists and seducers abroad in the world, yet the most holy God hath anointed you with his Holy Spirit, which will preserve you from pernicious error, and lead you into all necessary truth, if you obey and follow him"

Observe here, 1. A privilege enjoyed: Ye have an unction from the Holy One. By which understand the Holy Spirit in its sanctifying gifts and graces, which consecrate believers as kings and priests unto God.

Observe, 2. The advantage of that privilege declared, Ye know all things; not absolutely, but with restriction and limitation: All things: that is, all divine things, all divine things revealed, and all things revealed that are necessary to salvation: All things needful to be known, and as far as needful for you to know: all things relating to God, Christ, the Holy Spirit, ourselves, sin, Satan, the law, the gospel, grace, and glory; ye know all these things by virtue of your unction.

Observe here, 1. The character given of the gospel; it is the truth, the word of truth, the way of truth, confirmed by real miracles. It is divine truth, universal truth, effectual truth, and no lie; for Almighty God would never have set the seal of his omnipotency to a lie, and have confirmed it by signs and wonders, miracles and gifts of the Holy Ghost, had it been false.

Observe, 2. The character given of the heretics in St. John's days, and in our days also, they denied that Jesus is the Christ, and therein deny the Father and the Son: For whosoever denieth the Son, the same hath not the Father; that is, he denieth the Father as well as the Son; for not having the Father, and denying the Father is the same thing, He is antichrist that denieth the Father and the Son 1John 2:22.

This is a text in which every Socinian may see himself an atheist; he that denies the divinity of the Son, denies the Deity of the Father for such is the nature of the Godhead, that one of these cannot be alone; the Father is not without the Son, nor can be; nor can the Son be without the Father; this coherence is inseparable and inviolable; therefore he that denies the eternal Son, denies the eternal Father; and if it be Atheism to deny the Divinity of the Father, it is no less to deny the Deity of the Son; for he that denieth the Son, denieth the Father also. There is such a connection between these two, the Father and the Son, they being co-essential and co-eternal, that if you deny the divinity of the one, you deny that of the other; therefore they are atheists that deny the divinity of Christ, as well as they that deny the being of God: For he that denieth the Son, denieth the Father also.

These words are an exhortation to hold fast, and not to forsake the doctrine of Christianity, which from the beginning they have received, and not to turn to novelties. Let that abide in you which ye have heard from the beginning; that is, from the first preaching of the gospel.

Note here, What is truth and true doctrine, namely, that which was delivered from the beginning. Truth is error's elder, though error is not much truth's younger.

Note, 2. By what means they received the evangelical doctrine, namely, by hearing let that which ye have heard abide in you, No sense more needful than that of hearing, for the benefit and advantage of man; both as he is by nature a reasonable creature, by converse a sociable creatue, and may be by grace a new creature; Faith cometh by hearing.

Note, 3. The duty required with reference to what they had heard; let that which ye have heard abide in you, namely, by a careful remembrance of it, and by resolute adherence to it. The sum of this exhortation is, that we retain and maintain the ancient catholic and apostolic faith; and verily when we consider how tenacious heretics are of their novel errors, it may bring a blush into our faces to consider how ready we are to be withdrawn from primitive truths.

Observe next, The motive with which our apostle doth enforce and back his exhortation If that which ye have heard remain in you, you shall continue in the Son, and in the Father; that is, in the love and favour of the Son, and of the Father, and in communion with both.

Quest. But why is the Son put before the Father here? Partly to insinuate, that the Son is no less in essencce and dignity than the Father, but equal in both; accordingly, the grace of our Lord Jesus Christ in the apostolical benediction, is mentioned before the love of God the Father: And partly, because no man cometh to, or continueth in the Father, but by the Son, He is the way, the truth, and the life.

The doctrine of the gospel comes from Christ; it leads to Christ, and by him unto the Father. If a man keep my word, we will make our abode with him. Joh 14:23

Observe here, 1. How gracious Almighty God is to enforce his commands with promises of reward; he required of us adherence to the truth, and perseverance in it, in the former verse; here he promises eternal life, by way of encouragement, in this verse.

Observe, 2. The benefit promised, life, eternal life; the greatness of this life is immeasurable,, the worth of this life is inestimable; the joys of this life innumerable, the duration of it is interminable.

Observe, 3. The certainty of the conveyance; this is, the promise promised.

Mark, he doth not say purposed, but promised. A purpose is a secret and a hidden intention of the mind, but a promise is a revelation of that intention; yea, it is more than a declaration. A promise makes sure, as well as makes manifest; especially God's promise, which has his oath for the confirmation of it, Heb 6:17.

Observe, 4. The peculiarity of the persons to whom the promise is made, he hath promised us; not to us as apostles only, but to us as Christians: all that are born of God are begotten to a lively hope of an inheritance incorruptible and undefiled, and that fadeth not away: Again, he has promised us, not promised all eternal life, but us, who are thus and thus qualified, who keep his commandments, and walk as he walked.

Observe, 5. The eminency of the author by whom this promise is made, in the relative he; This is the promise which he hath promised us.

Here note, That eternal life was promised by God to good men under the Old Testament; Heb 11:16 tells us, that the Old Testament saints desired a better country, to wit, an heavenly; now how could they have desired it, if they had not known it? And how could they have known it, if God had not revealed it? And Christ bade the Jews search the scriptures, for in them ye think ye have eternal life; intimating, that in the writings of Moses, eternal life was made known typically and darkly, not so clearly and fully as by the gospel, 2Tim 1:10 He is holy, and cannot lie; righteous, and cannot deceive; immutable, and cannot repent.

Observe here the pious care which St. John expresses for their preservation from heretics and seducers, These things have I written to you concerning them that seduce you.

That is, to arm them against the seducers then amongst them; intimating, that men are naturally prone to error, yea, to fundamental errors.

2. That to be seduced by, and led into such errors, is dangerous and destructive.

3. That it is the special duty, and ought to be the singular care of the ministers of Christ, to warn their people of, and arm them against errors and erroneous persons, against seducers and seduction; These things I write concerning them that seduce you; that is, those who endeavor to seduce you.

Observe next, The encouragement which St. John gives them against these seducers, and their seduction, the anointing which ye have received from Christ; that is, from the special illumnination of his spirit, this abideth in you, teaching you all things necessary for you to know, so that you need not any man to teach you; that is, any new doctrine, any new fundamental principles of faith.

Note here, That Christians, savingly enlightened by the Spirit of God, need no new gospel or doctrine to be instructed in; but they need farther teaching still, in order to their better improvement in what they know; vain therefore are the Quakers, and other sectaries' arguments drawn from hence, against all ministerial teaching; because the Spirit teaches, man must not teach: Whereas the Spirit teaches mediately by man, and not immediately by itself. When these seducers can show that they have such an immediate and extraordinary //affatus// of the Holy Spirit, as was vouchsafed to the primitive Christians, then let them cry down the necessity of ministerial teaching, not before.

Still our apostle reinforces his foregoing exhortaion to abide fixedly in Christ; that is, in the doctrine of Christ, in true Christianity; and now, little children, abide in him: And the argument which he makes use of is very forcible and cogent, namely, That when Christ shall appear, we may have confidence,and not be ashamed before him at his coming.

Here note, 1. Something supposed, namely, the coming and appearance of Christ; he shall appear.

2. Something implied, namely, our appearance before Christ in the day of his appearance.

3. Something expressed, namely, the confident appearing before Christ, of all those who abide in him; That we may have confidence, and not be ashamed before him at his coming.

Whence learn, That the persevering Christian shall have confidence before Christ at his coming; shall lift up his head without shame or blushing, from the testimony which conscience bears of his sincerity, and from the interest he has in the Judge; But, on the other hand, they that do not persevere and abide in Christ shall be ashamed before him at his coming; ashamed of their gross hypocrisy, of their vile unfaithfulness, of their manifest folly.

Our apostle concludes the chapter with an exhortation to holiness and righteousness; assuring them, that if they be sensible (as they must necessarily be) that God is righteous, essentially and infinitely holy and righteous; they may and ought to know also, that whosoever is born of him and doth receive a new nature from him, doth certainly endeavour to live unto him, and to walk before him as his child in a way of obedience, and to expect favour and protection from him as from a Father.

Learn hence, That all that sincerely live a righteous life towards God and man, are certainly born of God; and such as are born of God do certainly live that righteous life; then, and only then, may we know that we are indeed God's children, when the image of our heavenly Father is instamped upon us, and the disposition of his children wrought in us; when there is a happy conformity in our natures to the holiness of God's nature, and in our lives to the righteousness of his law; when he beholds his own face in the glass of our souls, and loves us for his own image instamped and impressed upon us.