1 John 5 commentary

True love for the people of God, may be distinguished from natural kindness or party attachments, by its being united with the love of God, and obedience to his commands. The same Holy Spirit that taught the love, will have taught obedience also; and that man cannot truly love the children of God, who, by habit, commits sin or neglects known duty. As God's commands are holy, just, and good rules of liberty and happiness, so those who are born of God and love him, do not count them grievous, but lament that they cannot serve him more perfectly. Self-denial is required, but true Christians have a principle which carries them above all hinderances. Though the conflict often is sharp, and the regenerate may be cast down, yet he will rise up and renew his combat with resolution. But all, except believers in Christ, are enslaved in some respect or other, to the customs, opinions, or interests of the world. Faith is the cause of victory, the means, the instrument, the spiritual armour by which we overcome. In and by faith we cleave to Christ, in contempt of, and in opposition to the world. Faith sanctifies the heart, and purifies it from those sensual lusts by which the world obtains sway and dominion over souls. It has the indwelling Spirit of grace, which is greater than he who dwells in the world. The real Christian overcomes the world by faith; he sees, in and by the life and conduct of the Lord Jesus on earth, that this world is to be renounced and overcome. He cannot be satisfied with this world, but looks beyond it, and is still tending, striving, and pressing toward heaven. We must all, after Christ's example, overcome the world, or it will overcome us to our ruin.

We are inwardly and outwardly defiled; inwardly, by the power and pollution of sin in our nature. For our cleansing there is in and by Christ Jesus, the washing of regeneration and the renewing of the Holy Ghost. Some think that the two sacraments are here meant: baptism with water, as the outward sign of regeneration, and purifying from the pollution of sin by the Holy Spirit; and the Lord's supper, as the outward sign of the shedding Christ's blood, and the receiving him by faith for pardon and justification. Both these ways of cleansing were represented in the old ceremonial sacrifices and cleansings. This water and blood include all that is necessary to our salvation. By the water, our souls are washed and purified for heaven and the habitation of saints in light. By the blood, we are justified, reconciled, and presented righteous to God. By the blood, the curse of the law being satisfied, the purifying Spirit is obtained for the internal cleansing of our natures. The water, as well as the blood, came out of the side of the sacrificed Redeemer. He loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, Eph 5:25–27. This was done in and by the Spirit of God, according to the Saviour's declaration. He is the Spirit of God, and cannot lie. Three had borne witness to these doctrines concerning the person and the salvation of Christ. The Father, repeatedly, by a voice from heaven declared that Jesus was his beloved Son. The Word declared that He and the Father were One, and that whoever had seen him had seen the Father. And the Holy Ghost, who descended from heaven and rested on Christ at his baptism; who had borne witness to Him by all the prophets; and gave testimony to his resurrection and mediatorial office, by the gift of miraculous powers to the apostles. But whether this passage be cited or not, the doctrine of the Trinity in Unity stands equally firm and certain. To the doctrine taught by the apostles, respecting the person and salvation of Christ, there were three testimonies. 1. The Holy Spirit. We come into the world with a corrupt, carnal disposition, which is enmity to God. This being done away by the regeneration and new-creating of souls by the Holy Spirit, is a testimony to the Saviour. 2. The water: this sets forth the Saviour's purity and purifying power. The actual and active purity and holiness of his disciples are represented by baptism. 3. The blood which he shed: and this was our ransom, this testifies for Jesus Christ; it sealed up and finished the sacrifices of the Old Testament. The benefits procured by his blood, prove that he is the Saviour of the world. No wonder if he that rejects this evidence is judged a blasphemer of the Spirit of God. These three witnesses are for one and the same purpose; they agree in one and the same thing.

Nothing can be more absurd than the conduct of those who doubt as to the truth of Christianity, while in the common affairs of life they do not hesitate to proceed on human testimony, and would deem any one out of his senses who declined to do so. The real Christian has seen his guilt and misery, and his need of such a Saviour. He has seen the suitableness of such a Saviour to all his spiritual wants and circumstances. He has found and felt the power of the word and doctrine of Christ, humbling, healing, quickening, and comforting his soul. He has a new disposition, and new delights, and is not the man that he formerly was. Yet he finds still a conflict with himself, with sin, with the flesh, the world, and wicked powers. But he finds such strength from faith in Christ, that he can overcome the world, and travel on towards a better. Such assurance has the gospel believer: he has a witness in himself, which puts the matter out of doubt with him, except in hours of darkness or conflict; but he cannot be argued out of his belief in the leading truths of the gospel. Here is what makes the unbeliever's sin so awful; the sin of unbelief. He gives God the lie; because he believes not the record that God gave of his Son. It is in vain for a man to plead that he believes the testimony of God in other things, while he rejects it in this. He that refuses to trust and honour Christ as the Son of God, who disdains to submit to his teaching as Prophet, to rely on his atonement and intercession as High Priest, or to obey him as King, is dead in sin, under condemnation; nor will any outward morality, learning, forms, notions, or confidences avail him.

Upon all this evidence, it is but right that we believe on the name of the Son of God. Believers have eternal life in the covenant of the gospel. Then let us thankfully receive the record of Scripture. Always abounding in the work of the Lord, knowing that our labour is not in vain in the Lord. The Lord Christ invites us to come to him in all circumstances, with our supplications and requests, notwithstanding the sin that besets us. Our prayers must always be offered in submission to the will of God. In some things they are speedily answered; in others they are granted in the best manner, though not as requested. We ought to pray for others, as well as for ourselves. There are sins that war against spiritual life in the soul, and the life above. We cannot pray that the sins of the impenitent and unbelieving should, while they are such, be forgiven them; or that mercy, which supposes the forgiveness of sins, should be granted to them, while they wilfully continue such. But we may pray for their repentance, for their being enriched with faith in Christ, and thereupon for all other saving mercies. We should pray for others, as well as for ourselves, beseeching the Lord to pardon and recover the fallen, as well as to relieve the tempted and afflicted. And let us be truly thankful that no sin, of which any one truly repents, is unto death.

All mankind are divided into two parties or dominions; that which belongs to God, and that which belongs to the wicked one. True believers belong to God: they are of God, and from him, and to him, and for him; while the rest, by far the greater number, are in the power of the wicked one; they do his works, and support his cause. This general declaration includes all unbelievers, whatever their profession, station, or situation, or by whatever name they may be called. The Son leads believers to the Father, and they are in the love and favour of both; in union with both, by the indwelling and working of the Holy Spirit. Happy are those to whom it is given to know that the Son of God is come, and to have a heart to trust in and rely on him that is true! May this be our privilege; we shall thus be kept from all idols and false doctrines, and from the idolatrous love of worldly objects, and be kept by the power of God, through faith, unto eternal salvation. To this living and true God, be glory and dominion for ever and ever. Amen.

1 Whosoever believeth He confirms by another reason, that faith and brotherly love are united; for since God regenerates us by faith he must necessarily be loved by us as a Father; and this love embraces all his children. Then faith cannot be separated from love.

The first truth is, that all born of God, believe that Jesus is the Christ; where, again, you see that Christ alone is set forth as the object of faith, as in him it finds righteousness, life, and every blessing that can be desired, and God in all that he is. Literally, “and the whole God — totum Deum.” — Ed. Hence the only true way of believing is when we direct our minds to him. Besides, to believe that he is the Christ, is to hope from him all those things which have been promised as to the Messiah.

Nor is the title, Christ, given him here without reason, for it designates the office to which he was appointed by the Father. As, under the Law, the full restoration of all things, righteousness and happiness, were promised through the Messiah; so at this day the whole of this is more clearly set forth in the gospel. Then Jesus cannot be received as Christ, except salvation be sought from him, since for this end he was sent by the Father, and is daily offered to us.

Hence the Apostle declares that all they who really believe have been born of God; for faith is far above the reach of the human mind, so that we must be drawn to Christ by our heavenly Father; for not any of us can ascend to him by his own strength. And this is what the Apostle teaches us in his Gospel, when he says, that those who believe in the name of the only-begotten, were not born of blood nor of the flesh. (John 1:13.) And Paul says, that we are endued, not with the spirit of this world, but with the Spirit that is from God, that we may know the things given us by him. (1 Corinthians 2:12.) For eye hath not seen, nor ear heard, nor the mind conceived, the reward laid up for those who love God; but the Spirit alone penetrates into this mystery. And further, as Christ is given to us for sanctification, and brings with it the Spirit of regeneration, in short, as he unites us to his own body, it is also another reason why no one can have faith, except he is born of God.

Loveth him also that is begotten of him Augustine and some others of the ancients have applied this to Christ, but not correctly. For though the Apostle uses the singular number, yet he includes all the faithful; and the context plainly shows that his purpose was no other than to trace up brotherly love to faith as its fountain. It is, indeed, an argument drawn from the common course of nature; but what is seen among men is transferred to God. The literal rendering of the verse is as follows, —

“Every one who believes that Jesus is the Christ has been begotten by God; and every one who loves the begetter loves also the begotten by him.” — Ed.

But we must observe, that the Apostle does not so speak of the faithful only, and pass by those who are without, as though the former are alone to be loved, and no care and no account to be had for the latter; but he teaches us as it were by this first exercise to love all without exception, when he bids us to make a beginning with the godly. The subject no doubt is love to the brethren throughout; and this passage shews this most clearly. Love to all is evidently a duty, but it is not taught here. — Ed.

2 By this we know He briefly shows in these words what true love is, even that which is towards God. He has hitherto taught us that there is never a true love to God, except when our brethren are also loved; for this is ever its effect. But he now teaches us that men are rightly and duly loved, when God holds the primacy. And it is a necessary definition; for it often happens, that we love men apart from God, as unholy and carnal friendships regard only private advantages or some other vanishing objects. As, then, he had referred first to the effect, so he now refers to the cause; for his purpose is to shew that mutual love ought to be in such a way cultivated that God may be honored.

To the love of God he joins the keeping of the law, and justly so; for when we love God as our Father and Lord, reverence must necessarily be connected with love. Besides, God cannot be separated from himself. As, then, he is the fountain of all righteousness and equity, he who loves him must necessarily have his heart prepared to render obedience to righteousness. The love of God, then, is not idle or inactive. The love of God,” here clearly means love to God: it is the love of which God is the object. — Ed.

But from this passage we also learn what is the keeping of the law. For if, when constrained only by fear, we obey God by keeping his commandments, we are very far off from true obedience. Then, the first thing is, that our hearts should be devoted to God in willing reverence, and then, that our life should be formed according to the rule of the law. This is what Moses meant when, in giving a summary of the law, he said,

“O Israel, what does the Lord thy God require of thee, but to love him and to obey him?” (Deuteronomy 10:12.)

3 His commandments are not grievous This has been added, lest difficulties, as it is usually the case, should damp or lessen our zeal. For they who with a cheerful mind and great ardor have pursued a godly and holy life, afterwards grow weary, finding their strength inadequate. Therefore John, in order to rouse our efforts, says that God’s commandments are not grievous.

But it may, on the other hand, be objected and said that we have found it far otherwise by experience, and that Scripture testifies that the yoke of the law is insupportable. (Acts 15:2.) The reason also is evident, for as the denial of self is, as it were, a prelude to the keeping of the law, can we say that it is easy for a man to deny himself? nay, since the law is spiritual, as Paul, in Romans 7:14, teaches us, and we are nothing but flesh, there must be a great discord between us and the law of God. To this I answer, that this difficulty does not arise from the nature of the law, but from our corrupt flesh; and this is what Paul expressly declares; for after having said that it was impossible for the Law to confer righteousness on us, he immediately throws the blame on our flesh.

This explanation fully reconciles what is said by Paul and by David, which apparently seems wholly contradictory. Paul makes the law the master of death, declares that it effects nothing but to bring on us the wrath of God, that it was given to increase sin, that it lives in order to kill us. David, on the other hand, says that it is sweeter than honey, and more desirable than gold; and among other recommendations he mentions the following — that it cheers hearts, converts to the Lord, and quickens. But Paul compares the law with the corrupt nature of man; hence arises the conflict: but David shews how they think and feel whom God by his Spirit has renewed; hence the sweetness and delight of which the flesh knows nothing. And John has not omitted this difference; for he confines to God’s children these words, God’s commandments are not grievous, lest any one should take them literally; and he intimates that, it comes through the power of the Spirit, that it is not grievous nor wearisome to us to obey God.

The question, however, seems not as yet to be fully answered; for the faithful, though ruled by the Spirit, of God, yet, carry on a hard contest with their own flesh; and how muchsoever they may toil, they yet hardly perform the half of their duty; nay, they almost fail under their burden, as though they stood, as they say, between the sanctuary and the steep. We see how Paul groaned as one held captive, and exclaimed that he was wretched, because he could not fully serve God. My reply to this is, that the law is said to be easy, as far as we are endued with heavenly power, and overcome the lusts of the flesh. For however the flesh may resist, yet the faithful find that there is no real enjoyment except in following God.

It must further be observed, that John does not speak of the law only, which contains nothing but commands, but connects with it the paternal indulgence of God, by which the rigor of the law is mitigated. As, then, we know that we are graciously forgiven by the Lord, when our works do not come up to the law, this renders us far more prompt to obey, according to what we find in Psalm 130:4,

“With thee is propitiation, that thou mayest be feared.”

Hence, then, is the facility of keeping the law, because the faithful, being sustained by pardon, do not despond when they come short of what they ought to be. The Apostle, in the meantime, reminds us that we must fight, in order that we may serve the Lord; for the whole world hinders us to go where the Lord calls us. Then, he only keeps the law who courageously resists the world.

4 This is the victory As he had said that all who are born of God overcome the world, he also sets forth the way of overcoming it. For it might be still asked, whence comes this victory? He then makes the victory over the world to depend on faith. The words literally are, —

“For every thing begotten by God overcomes the world,” etc. The neuter gender is used for the masculine, “every thing” for “every one,” as in the first verse; or according to כל in Hebrew, it is used in a plural sense, for πάντες as in John 17:2, “that all (πᾶν) which thou hast given him, he should give them (αὐτοῖς) eternal life.”

Macknight and others have said that the neuter gender is used in order to comprehend all sorts of persons, males and females, young and old, Jews and Gentiles, bond or free. Why, then, was not the neuter gender used in the first verse? It is clearly a peculiarity of style, and nothing else, and ought not to be retained in a translation.

“Victory” stands for that which brings victory, the effect for the cause; or it may designate the person, as νίκη means sometimes the goddess of victory. — “And this the conqueress who conquers the world, even our faith.” — Ed

This passage is remarkable, for though Satan continually repeats his dreadful and horrible onsets, yet the Spirit of God, declaring that we are beyond the reach of danger, removes fear, and animates us to fight with courage. And the past time is more emphatical than the present or the future; for he says, that has overcome, in order that we might feel certain, as though the enemy had been already put to flight. It is, indeed, true, that our warfare continues through life, that our conflicts are daily, nay, that new and various battles are every moment on every side stirred up against us by the enemy; but as God does not arm us only for one day, and as faith is not that of one day, but is the perpetual work of the Holy Spirit, we are already partakers of victory, as though we had already conquered.

This confidence does not, however, introduce indifference, but renders us always anxiously intent on fighting. For the Lord thus bids his people to be certain, while yet he would not have them to be secure; but on the contrary, he declares that they have already overcome, in order that they may fight more courageously and more strenuously.

The term world has here a wide meaning, for it includes whatever is adverse to the Spirit of God: thus, the corruption of our nature is a part of the world; all lusts, all the crafts of Satan, in short, whatever leads us away from God. Having such a force to contend with, we have an immense war to carry on, and we should have been already conquered before coming to the contest, and we should be conquered a hundred times daily, had not God promised to us the victory. But God encourages us to fight by promising us the victory. But as this promise secures to us perpetually the invincible power of God, so, on the other hand, it annihilates all the strength of men. For the Apostle does not teach us here that God only brings some help to us, so that being aided by him, we may be sufficiently able to resist; but he makes victory to depend on faith alone; and faith receives from another that by which it overcomes. They then take away from God what is his own, who sing triumph to their own power.

5 Who is he that overcometh the world This is a reason for the previous sentence; that is, we conquer by faith, because we derive strength from Christ; as Paul also says,

“I can do all things through him that strengtheneth me,” (Philippians 4:13.)

He only then can conquer Satan and the world, and not succumb to his own flesh, who, diffident as to himself, recumbs on Christ’s power alone. For by faith he means a real apprehension of Christ, or an effectual laying hold on him, by which we apply his power to ourselves.

1 John 5:6-9

6. This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.

6. Hic est qui venit per aquam et sanguinem, Jesum Christum; non in aqua solum, sed in aqua et sanguine; et Spiritus est qui testificatur, quandoquidem Spiritus est veritas.

7. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

7. Nam tres sunt qui testificantur in coelo, Pater, Sermo, et Spiritus Sanctus; et hi tres unum sunt.

8. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.

8. Et tres sunt qui testificantur in terra, Spiritus, aqua et sanguis; et hi tres in unum conveniunt.

9. If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son.

9. Si testimonium hominum recipimus, testimonium Dei majus est; quoniam hoc est testimonium Dei, quod testificatus est de Filio suo.

6 This is he that came That our faith may rest safely on Christ, he says the real substance of the shadows of the law appears in him. For I doubt not but that he alludes by the words water and blood to the ancient rites of the law. The comparison, moreover, is intended for this end, not only that we may know that the Law of Moses was abolished by the coming of Christ, but that we may seek in him the fulfillment of those things which the ceremonies formerly typified. And though they were of various kinds, yet under these two the Apostle denotes the whole perfection of holiness and righteousness, for by water was all filth washed away, so that men might come before God pure and clean, and by blood was expiation made, and a pledge given of a full reconciliation with God; but the law only adumbrated by external symbols what was to be really and fully performed by the Messiah.

John then fitly proves that Jesus is the Christ of the Lord formerly promised, because he brought with him that by which he sanctifies us wholly.

And, indeed, as to the blood by which Christ reconciled God, there is no doubt, but how he came by water may be questioned. But that the reference is to baptism is not probable. I certainly think that John sets forth here the fruit and effect of what he recorded in the Gospel history; for what he says there, that water and blood flowed from the side of Christ, is no doubt to be deemed a miracle. I know that such a thing does happen naturally to the dead; but it happened through God’s purpose, that Christ’s side became the fountain of blood and water, in order that the faithful may know that cleansing (of which the ancient baptisms were types) is found in him, and that they might know that what all the sprinklings of blood formerly presignified was fulfilled. On this subject we dwelt more at large on the ninth and tenth chapters of the Epistle to the Hebrews.

And it is the Spirit that beareth witness He shews in this clause how the faithful know and feel the power of Christ, even because the Spirit renders them certain; and that their faith might not vacillate, he adds, that a full and real firmness or stability is produced by the testimony of the Spirit. And he calls the Spirit truth, because his authority is indubitable, and ought to be abundantly sufficient for us.

7. There are three than bear record in heaven The whole of this verse has been by some omitted. Jerome thinks that this has happened through design rather than through mistake, and that indeed only on the part of the Latins. But as even the Greek copies do not agree, I dare not assert any thing on the subject. Since, however, the passage flows better when this clause is added, and as I see that it is found in the best and most approved copies, I am inclined to receive it as the true reading. Calvin probably refers to printed copies in his day, and not to Greek MSS. As far as the authority of MSS. and versions and quotations goes, the passage is spurious, for it is not found in any of the Greek MSS prior to the 16th century, nor in any of the early versions, except the Latin, nor in some of the copies of that version; nor is it quoted by any of the early Greek fathers, nor by early Latin fathers, except a very few, and even their quotations have been disputed. These are facts which no refined conjectures can upset; and it is to be regretted that learned men, such as the late Bishop Burgess, should have labored and toiled in an attempt so hopeless as to establish the genuineness of this verse, or rather of a part of this verse, and of the beginning of the following. The whole passage is as follows, the spurious part being put within crotchets, —

7. “For there are three who bear witness [in heaven, the Father, the Word, and the Holy Ghost; and these three are one:

8. And there are three who bear witness in earth,] the Spirit and the water and the blood; and these three agree in one.”

As to the construction of the passage, as far as grammar and sense are concerned, it may do with or without the interpolation equally the same. What has been said to the contrary on this point, seems to be nothing of a decisive character, in no way sufficient to shew that the words are not spurious. Indeed, the passage reads better without the interpolated words; and as to the sense, that is, the sense in which they are commonly taken by the advocates of their genuineness, it has no connection whatever with the general drift of the passage. — Ed. And the meaning would be, that God, in order to confirm most abundantly our faith in Christ, testifies in three ways that we ought to acquiesce in him. For as our faith acknowledges three persons in the one divine essence, so it is called in so really ways to Christ that it may rest on him.

When he says, These three are one, he refers not to essence, but on the contrary to consent; as though he had said that the Father and his eternal Word and Spirit harmoniously testify the same thing respecting Christ. Hence some copies have εἰς ἓν, “for one.” But though you read ἓν εἰσιν, as in other copies, yet there is no doubt but that the Father, the Word and the Spirit are said to be one, in the same sense in which afterwards the blood and the water and the Spirit are said to agree in one.

But as the Spirit, who is one witness, is mentioned twice, it seems to be an unnecessary repetition. To this I reply, that since he testifies of Christ in various ways, a twofold testimony is fitly ascribed to him. For the Father, together with his eternal Wisdom and Spirit, declares Jesus to be the Christ as it were authoritatively, then, in this ease, the sole majesty of the deity is to be considered by us. But as the Spirit, dwelling in our hearts, is an earnest, a pledge, and a seal, to confirm that decree, so he thus again speaks on earth by his grace.

But inasmuch as all do not receive this reading, I will therefore so expound what follows, as though the Apostle referred to the witnesses only on the earth.

8 There are three He applies what had been said of water and blood to it’s own purpose, in order that they who reject Christ might have no excuse; for by testimonies abundantly strong and clear, he proves that it is he who had been formerly promised, inasmuch as water and blood, being the pledges and the effects of salvation, really testify that he had been sent by God. He adds a third witness, the Holy Spirit, who yet holds the first place, for without him the wafer and blood would have flowed without any benefit; for it is he who seals on our hearts the testimony of the water and blood; it is he who by his power makes the fruit of Christ’s death to come to us; yea, he makes the blood shed for our redemption to penetrate into our hearts, or, to say all in one word, he makes Christ with all his blessings to become ours. So Paul, in Romans 1:4, after having said that Christ by his resurrection manifested himself to be the Son of God, immediately adds, “Through the sanctification of the Spirit.” For whatever signs of divine glory may shine forth in Christ, they would yet be obscure to us and escape our vision, were not the Holy Spirit to open for us the eyes of faith.

Readers may now understand why John adduced the Spirit as a witness together with the water and the blood, even because it is the peculiar office of the Spirit, to cleanse our consciences by the blood of Christ, to cause the cleansing effected by it to be efficacious. On this subject some remarks are made at the beginning of the Second Epistle of Peter, Although the commentary in 2Peter1:9 seems to be close to what Calvin is talking of here, it may be that perhaps the First Epistle of Peter might be the one he had in mind. - fj. where he uses nearly the same mode of speaking, that is, that the Holy Spirit cleanses our hearts by the sprinkling of the blood of Christ. If we exclude the words deemed interpolated, we may read the passage thus:

“This is he who came with water and blood, even Jesus Christ; not with water only, but with water and blood: the Spirit also beareth witness, for (or seeing that) the Spirit is truth (or, is true); because there are three who bear witness, the Spirit, the water, and the blood, and these three agree in one.

We see hence a reason why the Spirit is said to be true, even because he is not alone, for the water and the blood concur with him. Thus a testimony is formed consistently with the requirement of the law. We hence also see the import of what is stated when the testimony of men is mentioned, as though he had said, The testimony of three men is received as valid, how much more valid is the testimony of God, which has three witnesses in its behalf? It is called God’s testimony, because the witnesses have been ordered and appointed by him.

When it is said that he came with water and blood, the meaning is, that he came, having water and blood; the proposition διὰ has sometimes this meaning, and it is changed in the second clause into ἐν. We meet with similar instances in 2 Corinthians 3:11, and in 2 Corinthians 4:11. See Romans 2:27; 4:11

According to this construction, the explanation of Calvin is alone the right one, that the water means cleansing, and the blood expiation, the terms being borrowed from the rites of the law; and a reference is also made to the law when the witness of men is mentioned. — Ed.

But from these words we may learn, that faith does not lay hold on a bare or an empty Christ, but that his power is at the same time vivifying. For to what purpose has Christ been sent on the earth, except to reconcile God by the sacrifice of his death? except the office of washing had been allotted to him by the Father?

It may however be objected, that the distinction here mentioned is superfluous, because Christ cleansed us by expiating our sins; then the Apostle mentions the same thing twice. I indeed allow that cleansing is included in expiation; therefore I made no difference between the water and the blood, as though they were distinct; but if any one of us considers his own infirmity, he will readily acknowledge that it is not in vain or without reason that blood is distinguished from the water. Besides, the Apostle, as it has been stated, alludes to the rites of the law; and God, on account of human infirmity, had formerly appointed, not only sacrifices, but also washings. And the Apostle meant distinctly to show that the reality of both has been exhibited in Christ, and on this account he had said before, “Not by water only,” for he means, that not only some part of our salvation is found in Christ, but the whole of it, so that nothing is to be sought elsewhere.

9 If we receive the witness, or testimony, of men He proves, reasoning from the less to the greater, how ungrateful men are when they reject Christ, who has been approved, as he has related, by God; for if in worldly affairs we stand to the words of men, who may lie and deceive, how unreasonable it is that God should have less credit given to him, when sitting as it were on his own throne, where he is the supreme judge. Then our own corruption alone prevents us to receive Christ,, since he gives us full proof for believing in his power. Besides, he calls not only that the testimony of God which the Spirit imprints on our hearts, but also that which we derive from the water and the blood. For that power of cleansing and expiating was not earthly, but heavenly. Hence the blood of Christ is not to be estimated according to the common manner of men; but we must rather look to the design of God, who ordained it for blotting out sins, and also to that divine efficacy which flows from it.

1 John 5:9-12

9. — For this is the witness of God which he hath testified of his Son.

9. — Porro hoc est testimonium Dei, quod testificatus est de Filio suo.

10. He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.

10. Qui credit in Filium Dei, habet testimonium in seipso; qui non credit Deo, mendacem facit eum; quia non credidit in testimonium quod testificatus est Deus de Filio suo.

11. And this is the record, that God hath given to us eternal life, and this life is in his Son.

11. Et hoc est testimonium, quod vitam aeternam dedit nobis Deus; et haec vita in Filio ejus est.

12. He that hath the Son hath life; and he that hath not the Son of God hath not life.

12. Qui habet Filium, habet vitam; qui non habet Filium Dei, vitam non habet.

9 For this is the witness, or testimony, of God The particle ὅτι does not mean here the cause, but is to be taken as explanatory; for the Apostle, after having reminded us that God deserves to be believed much more than men, now adds, that we can have no faith in God, except by believing in Christ, because God sets him alone before us and makes us to stand in him. He hence infers that we believe safely and with tranquil minds in Christ, because God by his authority warrants our faith. He does not say that God speaks outwardly, but that every one of the godly feels within that God is the author of his faith. It hence appears how different from faith is a fading opinion dependent on something else.

10. He that believeth not As the faithful possess this benefit, that they know themselves to be beyond the danger of erring, because they have God as their foundation; so he makes the ungodly to be guilty of extreme blasphemy, because they charge God with falsehood. Doubtless nothing is more valued by God than his own truth, therefore no wrong more atrocious can be done to him, than to rob him of this honor. Then in order to induce us to believe, he takes an argument from the opposite side; for if to make God a liar be a horrible and execrable impiety, because then what especially belongs to him is taken away, who would not dread to withhold faith from the gospel, in which God would have himself to be counted singularly true and faithful? This ought to be carefully observed.

Some wonder why God commends faith so much, why unbelief is so severely condemned. But the glory of God is implicated in this; for since he designed to shew a special instance of his truth in the gospel, all they who reject Christ there offered to them, leave nothing to him. Therefore, though we may grant that a man in other parts of his life is like an angel, yet his sanctity is diabolical as long as he rejects Christ. Thus we see some under the Papacy vastly pleased with the mere mask of sanctity, while they still most obstinately resist the gospel. Let us then understand, that it is the beginning of true religion, obediently to embrace this doctrine, which he has so strongly confirmed by his testimony.

11 That God hath given us eternal life Having now set forth the benefit, he invites us to believe. It is, indeed, a reverence due to God, immediately to receive, as beyond controversy, whatever he declares to us. But since he freely offers life to us, our ingratitude will be intolerable, except with prompt faith we receive a doctrine so sweet and so lovely. And, doubtless, the words of the Apostle are intended to shew, that we ought, not only reverently to obey the gospel, lest we should affront God; but, that we ought to love it, because it brings to us eternal life. We hence also learn what is especially to be sought in the gospel, even the free gift of salvation; for that God there exhorts us to repentance and fear, ought not to be separated from the grace of Christ.

But the Apostle, that he might keep us together in Christ, again repeats that life is found in him; as though he had said, that no other way of obtaining life has been appointed for us by God the Father. And the Apostle, indeed, briefly includes here three things: that we are all given up to death until God in his gratuitous favor restores us to life; for he plainly declares that life is a gift from God: and hence also it follows that we are destitute of it, and that it cannot be acquired by merits; secondly, he teaches us that this life is conferred on us by the gospel, because there the goodness and the paternal love of God is made known to us; lastly, he says that we cannot otherwise become partakers of this life than by believing in Christ.

12 He that hath not the Son This is a confirmation of the last sentence. It ought, indeed, to have been sufficient, that God made life to be in none but in Christ, that it might be sought in him; but lest any one should turn away to another, he excludes all from the hope of life who seek it not in Christ. We know what it is to have Christ, for he is possessed by faith. He then shews that all who are separated from the body of Christ are without life.

But this seems inconsistent with reason; for history shews that there have been great men, endued with heroic virtues, who yet were wholly unacquainted with Christ; and it seems unreasonable that men of so great eminence had no honor. To this I answer, that we are greatly mistaken if we think that whatever is eminent in our eyes is approved by God; for, as it is said in Luke,

“What is highly esteemed by men is an abomination with God.” (Luke 16:15)

For as the filthiness of the heart is hid from us, we are satisfied with the external appearance; but God sees that under this is concealed the foulest filth. It is, therefore, no wonder if specious virtues, flowing from an impure heart, and tending to no right end, have an ill odor to him. Besides, whence comes purity, whence a genuine regard for religion, except from the Spirit of Christ? There is, then, nothing worthy of praise except in Christ.

There is, further, another reason which removes every doubt; for the righteousness of men is in the remission of sins. If you take away this, the sure curse of God and eternal death awaits all. Christ alone is he who reconciles the Father to us, as he has once for all pacified him by the sacrifice of the cross. It hence follows, that God is propitious to none but in Christ, nor is there righteousness but in him.

Were any one to object and say, that Cornelius, as mentioned by Luke, (Acts 10:2,) was accepted of God before he was called to the faith of the gospel: to this I answer shortly, that God sometimes so deals with us, that the seed of faith appears immediately on the first day. Cornelius had no clear and distinct knowledge of Christ; but as he had some perception of God’s mercy, he must at the same time understand something of a Mediator. But as God acts in ways hidden and wonderful, let us disregard those speculations which profit nothing, and hold only to that plain way of salvation, which he has made known to us.

1 John 5:13-15

13. These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

13. Haec scripsi vebis credentibus in nomen Filii Dei, ut sciatis quod vitam habetis aeternam, et ut credatis in nomen Filii Dei.

14. And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:

14. Atque haec est fiducia quam habemus erga eum, quod si quid petierimus secundum voluntatem ejus, audit nos.

15. And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.

15. Si autem novimus quod audit nos, quum quid petierimus; novimus quod habemus petitiones quas postulavimus ab eo.

13 These things have I written unto you As there ought to be a daily progress in faith, so he says that he wrote to those who had already believed, so that they might believe more firmly and with greater certainty, and thus enjoy a fuller confidence as to eternal life. Then the use of doctrine is, not only to initiate the ignorant in the knowledge of Christ, but also to confirm those more and more who have been already taught. It therefore becomes us assiduously to attend to the duty of learning, that our faith may increase through the whole course of our life. For there are still in us many remnants of unbelief, and so weak is our faith that what we believe is not yet really believed except there be a fuller confirmation.

But we ought to observe the way in which faith is confirmed, even by having the office and power of Christ explained to us. For the Apostle says that he wrote these things, that is, that eternal life is to be sought nowhere else but in Christ, in order that they who were believers already might believe, that is, make progress in believing. It is therefore the duty of a godly teacher, in order to confirm disciples in the faith, to extol as much as possible the grace of Christ, so that being satisfied with that, we may seek nothing else.

As the Papists obscure this truth in various ways, and extenuate it, they shew sufficiently by this one thing that they care for nothing less than for the right doctrine of faith; yea, on this account, their schools ought to be more shunned than all the Scyllas and Charybdises in the world; for hardly any one can enter them without a sure shipwreck to his faith.

The Apostle teaches further in this passage, that Christ is the peculiar object of faith, and that to the faith which we have in his name is annexed the hope of salvation. For in this case the end of believing is, that we become the children and the heirs of God.

14 And this is the confidence He commends the faith which he mentioned by its fruit, or he shews that in which our confidence especially is, that is, that the godly dare confidently to call on God; as also Paul speaks in Ephesians 3:12, that we have by faith access to God with confidence; and also in Romans 8:15, that the Spirit gives us a mouth to cry Abba, Father. And doubtless, were we driven away from an access to God, nothing could make us more miserable; but, on the other hand, provided this asylum be opened to us, we should be happy even in extreme evils; nay, this one thing renders our troubles blessed, because we surely know that God will be our deliverer, and relying on his paternal love towards us, we flee to him.

Let us, then, bear in mind this declaration of the Apostle, that calling on God is the chief trial of our faith, and that God is not rightly nor in faith called upon except we be fully persuaded that our prayers will not be in vain. For the Apostle denies that those who, being doubtful, hesitate, are endued with faith.

It hence appears that the doctrine of faith is buried and nearly extinct under the Papacy, for all certainty is taken away. They indeed mutter many prayers, and prattle much about praying to God; but they pray with doubtful and fluctuating hearts, and bid us to pray; and yet they even condemn this confidence which the Apostle requires as necessary.

According to his will By this expression he meant by the way to remind us what is the right way or rule of praying, even when men subject their own wishes to God. For though God has promised to do whatsoever his people may ask, yet he does not allow them an unbridled liberty to ask whatever may come to their minds; but he has at the same time prescribed to them a law according to which they are to pray. And doubtless nothing is better for us than this restriction; for if it was allowed to every one of us to ask what he pleased, and if God were to indulge us in our wishes, it would be to provide very badly for us. For what may be expedient we know not; nay, we boil over with corrupt and hurtful desires. But God supplies a twofold remedy, lest we should pray otherwise than according to what his own will has prescribed; for he teaches us by his word what he would have us to ask, and he has also set over us his Spirit as our guide and ruler, to restrain our feelings, so as not to suffer them to wander beyond due bounds. For what or how to pray, we know not, says Paul, but the Spirit helpeth our infirmity, and excites in us unutterable groans. (Romans 8:26.) We ought also to ask the mouth of the Lord to direct and guide our prayers; for God in his promises has fixed for us, as it has been said, the right way of praying.

15 And if we know This is not a superfluous repetition, as it seems to be; for what the Apostle declared in general respecting the success of prayer, he now affirms in a special manner that the godly pray or ask for nothing from God but what they obtain. But when he says that all the petitions of the faithful are heard, he speaks of right and humble petitions, and such as are consistent with the rule of obedience. For the faithful do not give loose reins to their desires, nor indulge in anything that may please them, but always regard in their prayers what God commands.

This, then, is an application of the general doctrine to the special and private benefit of every one, lest the faithful should doubt that God is propitious to prayers of each individual, so that with quiet minds they may wait until the Lord should perform what they pray for, and that being thus relieved from all trouble and anxiety, they may cast on God the burden of their cares. This ease and security ought not, however, to abate in them their earnestness in prayer, for he who is certain of a happy event ought not to abstain from praying to God. For the certainty of faith by no means generates indifference or sloth. The Apostle meant; that every one should be tranquil in these necessities when he has deposited his sighs in the bosom of God.

1 John 5:16-18

16. If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.

16. Si quis viderit fratrem suum peccantem peccato non ad mortem, petet; et dabit illi vitam peecanti, dico, non ad mortem: est peccatum ad mortem; non pro illo, dico, ut quis roget.

17. All unrighteousness is sin: and there is a sin not unto death.

17. Omnis injustitia peccatum est; et est peccatum non ad mortem.

18. We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

18. Novlinus quod quisquis ex Deo genitus est, non peccat; sed qui genitus est ex Deo servat seipsum, et malignus non tangit eum.

16 If any man The Apostle extends still further the benefits of that faith which he has mentioned, so that our prayers may also avail for our brethren. It is a great thing, that as soon as we are oppressed, God kindly invites us to himself, and is ready to give us help; but that he hears us asking for others, is no small confirmation to our faith in order that we may be fully assured that we shall never meet with a repulse in our own case.

The Apostle in the meantime exhorts us to be mutually solicitous for the salvation of one another; and he would also have us to regard the falls of the brethren as stimulants to prayer. And surely it is an iron hardness to be touched with no pity, when we see souls redeemed by Christ’s blood going to ruin. But he shews that there is at hand a remedy, by which brethren can aid brethren. He who will pray for the perishing, will, he says, restore life to him; though the words, “he shall give,” may be applied to God, as though it was said, God will grant to your prayers the life of a brother. But the sense will still be the same, that the prayers of the faithful so far avail as to rescue a brother from death. If we understand man to be intended, that he will give life to a brother, it is a hyperbolical expression; it however contains nothing inconsistent; for what is given to us by the gratuitous goodness of God, yea, what is granted to others for our sake, we are said to give to others. So great a benefit ought to stimulate us not a little to ask for our brethren the forgiveness of sins. And when the Apostle recommends sympathy to us, he at the same time reminds us how much we ought to avoid the cruelty of condemning our brethren, or an extreme rigor in despairing of their salvation.

A sin which is not unto death That we may not cast away all hope of the salvation of those who sin, he shews that God does not so grievously punish their falls as to repudiate them. It hence follows that we ought to deem them brethren, since God retains them in the number of his children. For he denies that sins are to death, not only those by which the saints daily offend, but even when it happens that God’s wrath is grievously provoked by them. For as long as room for pardon is left, death does not wholly retain its dominion.

The Apostle, however, does not here distinguish between venial and mortal sin, as it was afterwards commonly done. For altogether foolish is that distinction which prevails under the Papacy. The Sorbons acknowledge that there is hardly a mortal sin, except there be the grossest baseness, such as may be, as it were, tangible. Thus in venial sins they think that there may be the greatest filth, if hidden in the soul. In short, they suppose that all the fruits of original sin, provided they appear not outwardly, are washed away by the slight sprinkling of holy water! And what wonder is it, since they regard not as blasphemous sins, doubts respecting God’s grace, or any lusts or evil desires, except they are consented to? If the soul of man be assailed by unbelief, if impatience tempts him to rage against God, whatever monstrous lusts may allure him, all these are to the Papists lighter than to be deemed sins, at least after baptism. It is then no wonder, that they make venial offenses of the greatest crimes; for they weigh them in their own balance and not in the balance of God.

But among the faithful this ought to be an indubitable truth, that whatever is contrary to God’s law is sin, and in its nature mortal; for where there is a transgression of the law, there is sin and death.

What, then, is the meaning of the Apostle? He denies that sins are mortal, which, though worthy of death, are yet not thus punished by God. He therefore does not estimate sins in themselves, but forms a judgment of them according to the paternal kindness of God, which pardons the guilt, where yet the fault is. In short, God does not give over to death those whom he has restored to life, though it depends not on them that they are not alienated from life.

There is a sin unto death I have already said that the sin to which there is no hope of pardon left, is thus called. But it may be asked, what this is; for it must be very atrocious, when God thus so severely punishes it. It may be gathered from the context, that it is not, as they say, a partial fall, or a transgression of a single commandment, but apostasy, by which men wholly alienate themselves from God. For the Apostle afterwards adds, that the children of God do not sin, that is, that they do not forsake God, and wholly surrender themselves to Satan, to be his slaves. Such a defection, it is no wonder that it is mortal; for God never thus deprives his own people of the grace of the Spirit; but they ever retain some spark of true religion. They must then be reprobate and given up to destruction, who thus fall away so as to have no fear of God.

Were any one to ask, whether the door of salvation is closed against their repentance; the answer is obvious, that as they are given up to a reprobate mind, and are destitute of the Holy Spirit, they cannot do anything else, than with obstinate minds, become worse and worse, and add sins to sins. Moreover, as the sin and blasphemy against the Spirit ever brings with it a defection of this kind, there is no doubt but that it is here pointed out.

But it may be asked again, by what evidences can we know that a man’s fall is fatal; for except the knowledge of this was certain, in vain would the Apostle have made this exception, that they were not to pray for a sin of this kind. It is then right to determine sometimes, whether the fallen is without hope, or whether there is still a place for a remedy. This, indeed, is what I allow, and what is evident beyond dispute from this passage; but as this very seldom happens, and as God sets before us the infinite riches of his grace, and bids us to be merciful according to his own example, we ought not rashly to conclude that any one has brought on himself the judgment of eternal death; on the contrary, love should dispose us to hope well. But if the impiety of some appear to us not otherwise than hopeless, as though the Lord pointed it out by the finger, we ought not to contend with the just judgment of God, or seek to be more merciful than he is.

17 All unrighteousness This passage may be explained variously. If you take it adversatively, the sense would not be unsuitable, “Though all unrighteousness is sin, yet every sin is not unto death.” And equally suitable is another meaning, “As sin is every unrighteousness, hence it follows that every sin is not unto death.” Some take all unrighteousness for complete unrighteousness, as though the Apostle had said, that the sin of which he spoke was the summit of unrighteousness. I, however, am more disposed to embrace the first or the second explanation; and as the result is nearly the same, I leave it to the judgment of readers to determine which of the two is the more appropriate.

18 We know that whosoever is born of God If you suppose that God’s children are wholly pure and free from all sin, as the fanatics contend, then the Apostle is inconsistent with himself; for he would thus take away the duty of mutual prayer among brethren. Then he says that those sin not who do not wholly fall away from the grace of God; and hence he inferred that prayer ought to be made for all the children of God, because they sin not unto death. A proof is added, that every one, born of God, keeps himself, that is, keeps himself in the fear of God; nor does he suffer himself to be so led away, as to lose all sense of religion, and to surrender himself wholly to the devil and the flesh.

For when he says, that he is not touched by that wicked one, reference is made to a deadly wound; for the children of God do not remain untouched by the assaults of Satan, but they ward off his strokes by the shield of faith, so that they do not penetrate into the heart. Hence spiritual life is never extinguished in them. This is not to sin. Though the faithful indeed fall through the infirmity of the flesh, yet they groan under the burden of sin, loathe themselves, and cease not to fear God.

Keepeth himself. What properly belongs to God he transfers to us; for were any one of us the keeper of his own salvation, it would be a miserable protection. Therefore Christ asks the Father to keep us, intimating that it is not done by our own strength. The advocates of freewill lay hold on this expression, that they may thence prove, that we are preserved from sin, partly by God’s grace, and partly by our own power. But they do not perceive that the faithful have not from themselves the power of preservation of which the Apostle speaks. Nor does he, indeed, speak of their power, as though they could keep themselves by their own strength; but he only shews that they ought to resist Satan, so that they may never be fatally wounded by his darts. And we know that we fight with no other weapons but those of God. Hence the faithful keep themselves from sin, as far as they are kept by God. (John 17:11.)

1 John 5:19-21

19 And we know that we are of God, and the whole world lieth in wickedness.

19. Novimus quod ex Deo sumus, et mundus torus in maligno positus est.

20. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

20. Novimus autem quod Filius Dei venit, et dedit nobis intelligentiam, ut cognoscamus illum verum; et sumus in ipso vero, in Filio ejus Jesu Christo: Hic est verus Deus, et vita aeterna.

21. Little children, keep yourselves from idols. Amen.

21. Filioli, custodite vos ab idolis. Amen.

19 We are of God He deduces an exhortation from his previous doctrine; for what he had declared in common as to the children of God, he now applies to those he was writing to; and this he did, to stimulate them to beware of sin, and to encourage them to repel the onsets of Satan.

Let readers observe, that it is only true faith, that applies to us, so to speak, the grace of God; for the Apostle acknowledges none as faithful, but those who have the dignity of being God’s children. Nor does he indeed put probable conjecture, as the Sophists speak, for confidence; for he says that we know. The meaning is, that as we have been born of God, we ought to strive to prove by our separation from the world, and by the sanctity of our life, that we have not been in vain called to so great all honor.

Now, this is an admonition very necessary for all the godly; for wherever they turn their eyes, Satan has his allurements prepared, by which he seeks to draw them away from God. It would then be difficult for them to hold on in their course, were they not so to value their calling as to disregard all the hindrances of the world. Then, in order to be well prepared for the contest, these two things must be borne in mind, that the world is wicked, and that our calling is from God.

Under the term world, the Apostle no doubt includes the whole human race. By saying that it lieth in the wicked one, he represents it as being under the dominion of Satan. There is then no reason why we should hesitate to shun the world, which condemns God and delivers up itself into the bondage of Satan: nor is there a reason why we should fear its enmity, because it is alienated from God. In short, since corruption pervades all nature, the faithful ought to study self-denial; and since nothing is seen in the world but wickedness and corruption, they must necessarily disregard flesh and blood that they may follow God. At the same time the other thing ought to be added, that God is he who has called them, that under this protection they may oppose all the machinations of the world and Satan.

20 And we know that the Son of God is come As the children of God are assailed on every side, he, as we have said, encourages and exhorts them to persevere in resisting their enemies, and for this reason, because they fight under the banner of God, and certainly know that they are ruled by his Spirit; but he now reminds them where this knowledge is especially to be found.

He then says that God has been so made known to us, that now there is no reason for doubting. The Apostle does not without reason dwell on this point; for except our faith is really founded on God, we shall never stand firm in the contest. For this purpose the Apostle shews that we have obtained through Christ a sure knowledge of the true God, so that we may not fluctuate in uncertainty.

By true God he does not mean one who tells the truth, but him who is really God; and he so calls him to distinguishing him from all idols. Thus true is in opposition to what is fictitious; for it is ἀληθινὸς, and not ἀληθής A similar passage is in John

“This is eternal life, to know thee, the only true God, and him whom thou hast sent, Jesus Christ.” (John 17:3)

And he justly ascribes to Christ this office of illuminating our minds as to the knowledge of God. For, as he is the only true image of the invisible God, as he is the only interpreter of the Father, as he is the only guide of life, yea, as he is the life and light of the world and the truth, as soon as we depart from him, we necessarily become vain in our own devices.

And Christ is said to have given us an understanding, not only because he shews us in the gospel what sort of being is the true God, and also illuminates us by his Spirit; but because in Christ himself we have God manifested in the flesh, as Paul says, since in him dwells all the fullness of the Deity, and are hid all the treasures of knowledge and wisdom. (Colossians 2:9.) Thus it is that the face of God in a manner appears to us in Christ; not that there was no knowledge, or a doubtful knowledge of God, before the coming of Christ,, but that now he manifests himself more fully and more clearly. And this is what Paul says in 2 Corinthians 4:6, that

God, who formerly commanded light to shine out of darkness at the creation of the world, hath now shone in our hearts through the brightness of the knowledge of his glory in the face of Christ.

And it must be observed, that this gift is peculiar to the elect. Christ, indeed, kindles for all indiscriminately the torch of his gospel; but all have not the eyes of their minds opened to see it, but on the contrary Satan spreads the veil of blindness over many. Then the Apostle means the light which Christ kindles within in the hearts of his people, and which when once kindled, is never extinguished, though in some it may for a time be smothered.

We are in him that is true By these words he reminds us how efficacious is that knowledge which he mentions, even because by it we are united to Christ; and become one with God; for it has a living root, fixed in the heart, by which it comes that God lives in us and we in him. As he says, without a copulative, that: we are in him that is true, in his Son, he seems to express the manner of our union with God, as though he had said, that we are in God through Christ. It is rendered by some, “through his Son Jesus Christ.” Our version, “even in his Son Jesus Christ,” seems not to be right, as it makes “him that is true,” to be the Son, while the reference is to God, as in the previous clause. The true meaning would be thus conveyed, “And we are in the true God, being in his Son Jesus Christ;” for to be in Christ, is to be in God. Three MSS., the Vulgate, and several of the Fathers, read thus, “and we are in his true Son Jesus Christ”. — Ed.

This is the true God Though the Arians have attempted to elude this passage, and some agree with them at this day, yet we have here a remarkable testimony to the divinity of Christ. The Arians apply this passage to the Father, as though the Apostle should again repeat that he is the true God. But nothing could be more frigid than such a repetition. It has already twice testified that the true God is he who has been made known to us in Christ, why should he again add, This is the true God? It applies, indeed, most suitably to Christ; for after having taught us that Christ is the guide by whose hand we are led to God, he now, by way of amplifying, affirms that Christ is that God, lest we should think that we are to seek further; and he confirms this view by what is added, and eternal life. It is doubtless the same that is spoken of, as being the true God and eternal life. I pass by this, that the relative οὗτος usually refers to the last person. I say, then, that Christ is properly called eternal life; and that this mode of speaking perpetually occurs in John, no one can deny.

The meaning is, that when we have Christ, we enjoy the true and eternal God, for nowhere else is he to be sought; and, secondly, that we become thus partakers of eternal life, because it is offered to us in Christ though hid in the Father. The origin of life is, indeed, the Father; but the fountain from which we are to draw it, is Christ.

21 Keep yourselves from idols Though this be a separate sentence, yet it is as it were an appendix to the preceding doctrine. For the vivifying light of the Gospel ought to scatter and dissipate, not only darkness, but also all mists, from the minds of the godly. The Apostle not only condemns idolatry, but commands us to beware of all images and idols; by which he intimates, that the worship of God cannot continue uncorrupted and pure whenever men begin to be in love with idols or images. For so innate in us is superstition, that the least occasion will infect us with its contagion. Dry wood will not so easily burn when coals are put under it, as idolatry will lay hold on and engross the minds of men, when an occasion is given to them. And who does not see that images are the sparks? What sparks do I say? nay, rather torches, which are sufficient to set the whole world on fire.

The Apostle at the same time does not only speak of statues, but also of altars, and includes all the instruments of superstitions. Moreover, the Papists are ridiculous, who pervert this passage and apply it to the statues of Jupiter and Mercury and the like, as though the Apostle did not teach generally, that there is a corruption of religion whenever a corporeal form is ascribed to God, or whenever statues and pictures form a part of his worship. Let us then remember that we ought carefully to continue in the spiritual worship of God, so as to banish far from us everything that may turn us aside to gross and carnal superstitions.

end of the first epistle of John

THE ARGUMENT

It appears from the writings of Jerome and Eusebius, that this Epistle was not formerly received by many Churches without opposition. There are also at this day some who do not think it entitled to authority. I, however, am inclined to receive it without controversy, because I see no just cause for rejecting it. For what seems in the second chapter to be inconsistent with the doctrine of free justification, we shall easily explain in its own place. Though he seems more sparing in proclaiming the grace of Christ than it behooved an Apostle to be, it is not surely required of all to handle the same arguments. The writings of Solomon differ much from those of David; while the former was intent on forming the outward man and teaching the precepts of civil life, the latter spoke continually of the spiritual worship of God, peace of conscience, God’s mercy and gratuitous promise of salvation. But this diversity should not make us to approve of one, and to condemn the other. Besides, among the evangelists themselves there is so much difference in setting forth the power of Christ, that the other three, compared with John, have hardly sparks of that full brightness which appears so conspicuous in him, and yet we commend them all alike.

It is enough to make men to receive this Epistle, that it contains nothing unworthy of an Apostle of Christ. It is indeed full of instruction on various subjects, the benefit of which extends to every part of the Christian life; for there are here remarkable passages on patience, prayer to God, the excellency and fruit of heavenly truth, humility, holy duties, the restraining of the tongue, the cultivation of peace, the repressing of lusts, the contempt of the world, and the like things, which we shall separately discuss in their own places.

But as to the author, there is somewhat more reason for doubting. It is indeed certain that he was not the Son of Zebedee, for Herod killed him shortly after our Lord’s resurrection. The ancients are nearly unanimous in thinking that he was one of the disciples named Oblias and a relative of Christ, who was set over the Church at Jerusalem; and they supposed him to have been the person whom Paul mentioned with Peter and John, who he says were deemed pillars, (Galatians 2:9.) But that one of the disciples was mentioned as one of the three pillars, and thus exalted above the other Apostles, does not seem to me probable. I am therefore rather inclined to the conjecture, that he of whom Paul speaks was the son of Alpheus. I do not yet deny that another was the ruler of the Church at Jerusalem, and one indeed from the college of the disciples; for the Apostles were not tied to any particular place. But whether of the two was the writer of this Epistle, it is not for me to say. That Oblias was actually a man of great authority among the Jews, appears even from this, that as he had been cruelly put to death by the faction of an ungodly chief-priest, Josephus hesitated not to impute the destruction of the city in part to his death.

CHAPTER 1

James 1:1-4

1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.

1 Jacobus, Dei ac Domini Jesu Christi servus, duodecim tribubus quae in dispersione sunt, salutem.

2 My brethren, count it all joy when ye fall into divers temptations;

2 Omne gaudium existimate, fratres mei, quum in tentationes varias incideritis;

3 Knowing this, that the trying of your faith worketh patience.

3 Scientes quod probatio fidei vestrae, patientiam operatur

4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.

4 Patientia vero opus perfectum habeat, ut sitis perfecti et integri, in nullo deficientes.

CHAPTER 5

1Jo 5:1-21. Who Are the Brethren Especially to Be Loved (1Jo 4:21); Obedience, the Test of Love, Easy through Faith, which Overcomes the World. Last Portion of the Epistle. The Spirit's Witness to the Believer's Spiritual Life. Truths Repeated at the Close: Farewell Warning.

1. Reason why our "brother" (1Jo 4:21) is entitled to such love, namely, because he is "born (begotten) of God": so that if we want to show our love to God, we must show it to God's visible representative.

Whosoever--Greek, "Everyone that." He could not be our "Jesus" (God-Saviour) unless He were "the Christ"; for He could not reveal the way of salvation, except He were a prophet: He could not work out that salvation, except He were a priest: He could not confer that salvation upon us, except He were a king: He could not be prophet, priest, and king, except He were the Christ [Pearson, Exposition of the Creed].

born--Translate, "begotten," as in the latter part of the verse, the Greek being the same. Christ is the "only-begotten Son" by generation; we become begotten sons of God by regeneration and adoption.

every one that loveth him that begat--sincerely, not in mere profession (1Jo 4:20).

loveth him also that is begotten of him--namely, "his brethren" (1Jo 4:21).

2. By--Greek, "In." As our love to the brethren is the sign and test of our love to God, so (John here says) our love to God (tested by our "keeping his commandments") is, conversely, the ground and only true basis of love to our brother.

we know--John means here, not the outward criteria of genuine brotherly love, but the inward spiritual criteria of it, consciousness of love to God manifested in a hearty keeping of His commandments. When we have this inwardly and outwardly confirmed love to God, we can know assuredly that we truly love the children of God. "Love to one's brother is prior, according to the order of nature (see on 1Jo 4:20); love to God is so, according to the order of grace (1Jo 5:2). At one time the former is more immediately known, at another time the latter, according as the mind is more engaged in human relations or in what concerns the divine honor" [Estius]. John shows what true love is, namely, that which is referred to God as its first object. As previously John urged the effect, so now he urges the cause. For he wishes mutual love to be so cultivated among us, as that God should always be placed first [Calvin].

3. this is--the love of God consists in this.

not grievous--as so many think them. It is "the way of the transgressor" that "is hard." What makes them to the regenerate "not grievous," is faith which "overcometh the world" (1Jo 5:4): in proportion as faith is strong, the grievousness of God's commandments to the rebellious flesh is overcome. The reason why believers feel any degree of irksomeness in God's commandments is, they do not realize fully by faith the privileges of their spiritual life.

4. For--(See on 1Jo 5:3). The reason why "His commandments are not grievous." Though there is a conflict in keeping them, the sue for the whole body of the regenerate is victory over every opposing influence; meanwhile there is a present joy to each believer in keeping them which makes them "not grievous."

whatsoever--Greek, "all that is begotten of God." The neuter expresses the universal whole, or aggregate of the regenerate, regarded as one collective body Joh 3:6; 6:37, 39, "where Bengel remarks, that in Jesus' discourses, what the Father has given Him is called, in the singular number and neuter gender, all whatsoever; those who come to the Son are described in the masculine gender and plural number, they all, or singular, every one. The Father has given, as it were, the whole mass to the Son, that all whom He gave may be one whole: that universal whole the Son singly evolves, in the execution of the divine plan."

overcometh--habitually.

the world--all that is opposed to keeping the commandments of God, or draws us off from God, in this world, including our corrupt flesh, on which the world's blandishments or threats act, as also including Satan, the prince of this world (Joh 12:31; 14:30; 16:11).

this is the victory that overcometh--Greek aorist, "... that hath (already) overcome the world": the victory (where faith is) hereby is implied as having been already obtained (1Jo 2:13; 4:4).

5. Who--"Who" else "but he that believeth that Jesus is the Son of God:" "the Christ" (1Jo 5:1)? Confirming, by a triumphant question defying all contradiction, as an undeniable fact, 1Jo 5:4, that the victory which overcomes the world is faith. For it is by believing: that we are made one with Jesus the Son of God, so that we partake of His victory over the world, and have dwelling in us One greater than he who is in the world (1Jo 4:4). "Survey the whole world, and show me even one of whom it can be affirmed with truth that he overcomes the world, who is not a Christian, and endowed with this faith" [Episcopius in Alford].

6. This--the Person mentioned in 1Jo 5:5. This Jesus.

he that came by water and blood--"by water," when His ministry was inaugurated by baptism in the Jordan, and He received the Father's testimony to His Messiahship and divine Sonship. Compare 1Jo 5:5, "believeth that Jesus is the Son of God," with Joh 1:33, 34, "The Spirit ... remaining on Him ... I saw and bare record that this is the Son of God"; and 1Jo 5:8, below, "there are three that bear witness in earth, the Spirit, and the water, and the blood." Corresponding to this is the baptism of water and the Spirit which He has instituted as a standing seal and mean of initiatory incorporation with Him.

and blood--He came by "the blood of His cross" (so "by" is used, He 9:12: "by," that is, with, "His own blood He entered in once into the holy place"): a fact seen and so solemnly witnessed to by John. "These two past facts in the Lord's life are this abiding testimony to us, by virtue of the permanent application to us of their cleansing and atoning power."

Jesus Christ--not a mere appellation, but a solemn assertion of the Lord's Person and Messiahship.

not by, &c.--Greek, "not IN the water only, but IN the water and IN (so oldest manuscripts add) the blood." As "by" implies the mean through, or with, which He came: so "in," the element in which He came. "The" implies that the water and the blood were sacred and well-known symbols. John Baptist came only baptizing with water, and therefore was not the Messiah. Jesus came first to undergo Himself the double baptism of water and blood, and then to baptize us with the Spirit-cleansing, of which water is the sacramental seal, and with His atoning blood, the efficacy of which, once for all shed, is perpetual in the Church; and therefore is the Messiah. It was His shed blood which first gave water baptism its spiritual significancy. We are baptized into His death: the grand point of union between us and Him, and, through Him, between us and God.

it is the Spirit, &c.--The Holy Spirit is an additional witness (compare 1Jo 5:7), besides the water and the blood, to Jesus' Sonship and Messiahship. The Spirit attested these truths at Jesus' baptism by descending on Him, and throughout His ministry by enabling Him to speak and do what man never before or since has spoken or, done; and "it is the Spirit that beareth witness" of Christ, now permanently in the Church: both in the inspired New Testament Scriptures, and in the hearts of believers, and in the spiritual reception of baptism and the Lord's Supper.

because the Spirit is truth--It is His essential truth which gives His witness such infallible authority.

7. three--Two or three witnesses were required by law to constitute adequate testimony. The only Greek manuscripts in any form which support the words, "in heaven, the Father, the Word, and the Holy Ghost, and these three are one; and there are three that bear witness in earth," are the Montfortianus of Dublin, copied evidently from the modern Latin Vulgate; the Ravianus, copied from the Complutensian Polyglot; a manuscript at Naples, with the words added in the Margin by a recent hand; Ottobonianus, 298, of the fifteenth century, the Greek of which is a mere translation of the accompanying Latin. All the old versions omit the words. The oldest manuscripts of the Vulgate omit them: the earliest Vulgate manuscript which has them being Wizanburgensis, 99, of the eighth century. A scholium quoted in Matthæi, shows that the words did not arise from fraud; for in the words, in all Greek manuscripts "there are three that bear record," as the Scholiast notices, the word "three" is masculine, because the three things (the Spirit, the water, and the blood) are SYMBOLS OF THE Trinity. To this Cyprian, 196, also refers, "Of the Father, Son and Holy Spirit, it is written, 'And these three are one' (a unity)." There must be some mystical truth implied in using "three" (Greek) in the masculine, though the antecedents, "Spirit, water, and blood," are neuter. That THE Trinity was the truth meant is a natural inference: the triad specified pointing to a still Higher Trinity; as is plain also from 1Jo 5:9, "the witness of God," referring to the Trinity alluded to in the Spirit, water, and blood. It was therefore first written as a marginal comment to complete the sense of the text, and then, as early at least as the eighth century, was introduced into the text of the Latin Vulgate. The testimony, however, could only be borne on earth to men, not in heaven. The marginal comment, therefore, that inserted "in heaven," was inappropriate. It is on earth that the context evidently requires the witness of the three, the Spirit, the water, and the blood, to be borne: mystically setting forth the divine triune witnesses, the Father, the Spirit, and the Son. Luecke notices as internal evidence against the words, John never uses "the Father" and "the Word" as correlates, but, like other New Testament writers, associates "the Son" with "the Father," and always refers "the Word" to "God" as its correlate, not "the Father." Vigilius, at the end of the fifth century, is the first who quotes the disputed words as in the text; but no Greek manuscript earlier than the fifteenth is extant with them. The term "Trinity" occurs first in the third century in Tertullian [Against Praxeas, 3].

8. agree in one--"tend unto one result"; their agreeing testimony to Jesus' Sonship and Messiahship they give by the sacramental grace in the water of baptism, received by the penitent believer, by the atoning efficacy of His blood, and by the internal witness of His Spirit (1Jo 5:10): answering to the testimony given to Jesus' Sonship and Messiahship by His baptism, His crucifixion, and the Spirit's manifestations in Him (see on 1Jo 5:6). It was by His coming by water (that is, His baptism in Jordan) that Jesus was solemnly inaugurated in office, and revealed Himself as Messiah; this must have been peculiarly important in John's estimation, who was first led to Christ by the testimony of the Baptist. By the baptism then received by Christ, and by His redeeming blood-shedding, and by that which the Spirit of God, whose witness is infallible, has effected, and still effects, by Him, the Spirit, the water, and the blood, unite, as the threefold witness, to verify His divine Messiahship [Neander].

9. If, &c.--We do accept (and rightly so) the witness of veracious men, fallible though they be; much more ought we to accept the infallible witness of God (the Father). "The testimony of the Father is, as it were, the basis of the testimony of the Word and of the Holy Spirit; just as the testimony of the Spirit is, as it were, the basis of the testimony of the water and the blood" [Bengel].

for--This principle applies in the present case, FOR, &c.

which--in the oldest manuscripts, "because He hath given testimony concerning His Son." What that testimony is we find above in 1Jo 5:1, 5, "Jesus is the Christ, the Son of God"; and below in 1Jo 5:10, 11.

10. hath the witness--of God, by His Spirit (1Jo 5:8).

in himself--God's Spirit dwelling in him and witnessing that "Jesus is the Lord," "the Christ," and "the Son of God" (1Jo 5:1, 5). The witness of the Spirit in the believer himself to his own sonship is not here expressed, but follows as a consequence of believing the witness of God to Jesus' divine Sonship.

believeth not God--credits not His witness.

made him a liar--a consequence which many who virtually, or even avowedly, do not believe, may well startle back from as fearful blasphemy and presumption (1Jo 1:10).

believeth not the record--Greek, "believeth not IN the record, or witness." Refusal to credit God's testimony ("believeth not God") is involved in refusal to believe IN (to rest one's trust in) Jesus Christ, the object of God's record or testimony. "Divine "faith" is an assent unto something as credible upon the testimony of God. This is the highest kind of faith; because the object hath the highest credibility, because grounded upon the testimony of God, which is infallible" [Pearson, Exposition of the Creed]. "The authority on which we believe is divine; the doctrine which we follow is divine" [Leo].

gave--Greek, "hath testified, and now testifies."

of--concerning.

11. hath given--Greek, aorist: "gave" once for all. Not only "promised" it.

life is in his Son--essentially (Joh 1:4; 11:25; 14:6); bodily (Col 2:9); operatively (2Ti 1:10) [Lange in Alford]. It is in the second Adam, the Son of God, that this life is secured to us, which, if left to depend on us, we should lose, like the first Adam.

12. the Son ... life--Greek, "THE life." Bengel remarks, The verse has two clauses: in the former the Son is mentioned without the addition "of God," for believers know the Son: in the second clause the addition "of God" is made, that unbelievers may know thereby what a serious thing it is not to have Him. In the former clause "has" bears the emphasis; in the second, life. To have the Son is to be able to say as the bride, "I am my Beloved's, and my Beloved is mine" [So 6:3]. Faith is the mean whereby the regenerate HAVE Christ as a present possession, and in having Him have life in its germ and reality now, and shall have life in its fully developed manifestation hereafter. Eternal life here is: (1) initial, and is an earnest of that which is to follow; in the intermediate state (2) partial, belonging but to a part of a man, though that is his nobler part, the soul separated from the body; at and after the resurrection (3) perfectional. This life is not only natural, consisting of the union of the soul and the body (as that of the reprobate in eternal pain, which ought to be termed death eternal, not life), but also spiritual, the union of the soul to God, and supremely blessed for ever (for life is another term for happiness) [Pearson, Exposition of the Creed].

13. The oldest manuscripts and versions read, "These things have I written unto you [omitting 'that believe on the name of the Son of God'] that ye may know that ye have eternal life (compare 1Jo 5:11), THOSE (of you I mean) WHO believe (not as English Version reads, 'and that ye may believe') on the name of the Son of God." English Version, in the latter clause, will mean, "that ye may continue to believe," &c. (compare 1Jo 5:12).

These things--This Epistle. He, towards the close of his Gospel (Joh 20:30, 31), wrote similarly, stating his purpose in having written. In 1Jo 1:4 he states the object of his writing this Epistle to be, "that your joy may be full." To "know that we have eternal life" is the sure way to "joy in God."

14. the confidence--boldness (1Jo 4:17) in prayer, which results from knowing that we have eternal life (1Jo 5:13; 1Jo 3:19, 22).

according to his will--which is the believer's will, and which is therefore no restraint to his prayers. In so far as God's will is not our will, we are not abiding in faith, and our prayers are not accepted. Alford well says, If we knew God's will thoroughly, and submitted to it heartily, it would be impossible for us to ask anything for the spirit or for the body which He should not perform; it is this ideal state which the apostle has in view. It is the Spirit who teaches us inwardly, and Himself in us asks according to the will of God.

15. hear--Greek, "that He heareth us."

we have the petitions that we desired of him--We have, as present possessions, everything whatsoever we desired (asked) from Him. Not one of our past prayers offered in faith, according to His will, is lost. Like Hannah, we can rejoice over them as granted even before the event; and can recognize the event when it comes to pass, as not from chance, but obtained by our past prayers. Compare also Jehoshaphat's believing confidence in the issue of his prayers, so much so that he appointed singers to praise the Lord beforehand.

16. If any ... see--on any particular occasion; Greek aorist.

his brother--a fellow Christian.

sin a sin--in the act of sinning, and continuing in the sin: present.

not unto death--provided that it is not unto death.

he shall give--The asker shall be the means, by his intercessory prayer, of God giving life to the sinning brother. Kindly reproof ought to accompany his intercessions. Life was in process of being forfeited by the sinning brother when the believer's intercession obtained its restoration.

for them--resuming the proviso put forth in the beginning of the verse. "Provided that the sin is not unto death." "Shall give life," I say, to, that is, obtain life "for (in the case of) them that sin not unto death."

I do not say that he shall pray for it--The Greek for "pray" means a REQUEST as of one on an equality, or at least on terms of familiarity, with him from whom the favor is sought. "The Christian intercessor for his brethren, John declares, shall not assume the authority which would be implied in making request for a sinner who has sinned the sin unto death (1Sa 15:35; 16:1; Mr 3:29), that it might be forgiven him" [Trench, Greek Synonyms of the New Testament]. Compare De 3:26. Greek "ask" implies the humble petition of an inferior; so that our Lord never uses it, but always uses (Greek) "request." Martha, from ignorance, once uses "ask" in His case (Joh 11:22). "Asking" for a brother sinning not unto death, is a humble petition in consonance with God's will. To "request" for a sin unto death [intercede, as it were, authoritatively for it, as though we were more merciful than God] would savor of presumption; prescribing to God in a matter which lies out of the bounds of our brotherly yearning (because one sinning unto death would thereby be demonstrated not to be, nor ever to have been, truly a brother, 1Jo 2:19), how He shall inflict and withhold His righteous judgments. Jesus Himself intercedes, not for the world which hardens itself in unbelief, but for those given to Him out of the world.

17. "Every unrighteousness (even that of believers, compare 1Jo 1:9; 3:4. Every coming short of right) is sin"; (but) not every sin is the sin unto death.

and there is a sin not unto death--in the case of which, therefore, believers may intercede. Death and life stand in correlative opposition (1Jo 5:11-13). The sin unto death must be one tending "towards" (so the Greek), and so resulting in, death. Alford makes it to be an appreciable ACT of sin, namely, the denying Jesus to be the Christ, the Son of God (in contrast to confess this truth, 1Jo 5:1, 5), 1Jo 2:19, 22; 4:2, 3; 5:10. Such wilful deniers of Christ are not to be received into one's house, or wished "God speed." Still, I think with Bengel, not merely the act, but also the state of apostasy accompanying the act, is included--a "state of soul in which faith, love, and hope, in short, the new life, is extinguished. The chief commandment is faith and love. Therefore, the chief sin is that by which faith and love are destroyed. In the former case is life; in the latter, death. As long as it is not evident (see on 1Jo 5:16, on 'see') that it is a sin unto death, it is lawful to pray. But when it is deliberate rejection of grace, and the man puts from him life thereby, how can others procure for him life?" Contrast Jas 5:14-18. Compare Mt 12:31, 32 as to the wilful rejection of Christ, and resistance to the Holy Ghost's plain testimony to Him as the divine Messiah. Jesus, on the cross, pleaded only for those who KNEW NOT what they were doing in crucifying Him, not for those wilfully resisting grace and knowledge. If we pray for the impenitent, it must be with humble reference of the matter to God's will, not with the intercessory request which we should offer for a brother when erring.

18. (1Jo 3:9.)

We know--Thrice repeated emphatically, to enforce the three truths which the words preface, as matters of the brethren's joint experimental knowledge. This 1Jo 5:18 warns against abusing 1Jo 5:16, 17, as warranting carnal security.

whosoever--Greek, "every one who." Not only advanced believers, but every one who is born again, "sinneth not."

he that is begotten--Greek aorist, "has been (once for all in past time) begotten of God"; in the beginning of the verse it is perfect. "Is begotten," or "born," as a continuing state.

keepeth himself--The Vulgate translates, "The having been begotten of God keepeth HIM" (so one of the oldest manuscripts reads): so Alford. Literally, "He having been begotten of God (nominative pendent), it (the divine generation implied in the nominative) keepeth him." So 1Jo 3:9, "His seed remaineth in him." Still, in English Version reading, God's working by His Spirit inwardly, and man's working under the power of that Spirit as a responsible agent, is what often occurs elsewhere. That God must keep us, if we are to keep ourselves from evil, is certain. Compare Joh 17:15 especially with this verse.

that wicked one toucheth him not--so as to hurt him. In so far as he realizes his regeneration-life, the prince of this world hath nothing in him to fasten his deadly temptations on, as in Christ's own case. His divine regeneration has severed once for all his connection with the prince of this world.

19. world lieth in wickedness--rather, "lieth in the wicked one," as the Greek is translated in 1Jo 5:18; 1Jo 2:13, 14; compare 1Jo 4:4; Joh 17:14, 15. The world lieth in the power of, and abiding in, the wicked one, as the resting-place and lord of his slaves; compare "abideth in death," 1Jo 3:14; contrast 1Jo 5:20, "we are in Him that is true." While the believer has been delivered out of his power, the whole world lieth helpless and motionless still in it, just as it was; including the wise, great, respectable, and all who are not by vital union in Christ.

20. Summary of our Christian privileges.

is come--is present, having come. "He is here--all is full of Him--His incarnation, work, and abiding presence, is to us a living fact" [Alford].

given us an understanding--Christ's, office is to give the inner spiritual understanding to discern the things of God.

that we may know--Some oldest manuscripts read, "(so) that we know."

him that is true--God, as opposed to every kind of idol or false god (1Jo 5:21). Jesus, by virtue of His oneness with God, is also "He that is true" (Re 3:7).

even--"we are in the true" God, by virtue of being "in His Son Jesus Christ."

This is the true God--"This Jesus Christ (the last-named Person) is the true God" (identifying Him thus with the Father in His attribute, "the only true God," Joh 17:3, primarily attributed to the Father).

and eternal life--predicated of the Son of God; Alford wrongly says, He was the life, but not eternal life. The Father is indeed eternal life as its source, but the Son also is that eternal life manifested, as the very passage (1Jo 1:2) which Alford quotes, proves against him. Compare also 1Jo 5:11, 13. Plainly it is as the Mediator of ETERNAL LIFE to us that Christ is here contemplated. The Greek is, "The true God and eternal life is this" Jesus Christ, that is, In believing in Him we believe in the true God, and have eternal life. The Son is called "He that is TRUE," Re 3:7, as here. This naturally prepares the way for warning against false gods (1Jo 5:21). Jesus Christ is the only "express image of God's person" which is sanctioned, the only true visible manifestation of God. All other representations of God are forbidden as idols. Thus the Epistle closes as it began (1Jo 1:1, 2).

21. Affectionate parting caution.

from idols--Christians were then everywhere surrounded by idolaters, with whom it was impossible to avoid intercourse. Hence the need of being on their guard against any even indirect compromise or act of communion with idolatry. Some at Pergamos, in the region whence John wrote, fell into the snare of eating things sacrificed to idols. The moment we cease to abide "in Him that is true (by abiding) in Jesus Christ," we become part of "the world that lieth in the wicked one," given up to spiritual, if not in all places literal, idolatry (Ep 5:5; Col 3:5).

Whosoever believeth, etc. - Expressions of this kind are to be taken in connection with the subjects necessarily implied in them. He that believeth that Jesus is the Messiah, and confides in him for the remission of sins, is begotten of God; and they who are pardoned and begotten of God love him in return for his love, and love all those who are his children.

By this we know that we love the children of God - Our love of God's followers is a proof that we love God. Our love to God is the cause why we love his children, and our keeping the commandments of God is the proof that we love him.

For this is the love of God - This the love of God necessarily produces. It is vain to pretend love to God while we live in opposition to his will.

His commandments - To love him with all our heart, and our neighbor as ourselves, are not grievous - are not burdensome; for no man is burdened with the duties which his own love imposes. The old proverb explains the meaning of the apostle's words, Love feels no loads. Love to God brings strength from God; through his love and his strength, all his commandments are not only easy and light, but pleasant and delightful.

On the love of God, as being the foundation of all religious worship, there is a good saying in Sohar Exod., fol. 23, col. 91: "Rabbi Jesa said, how necessary is it that a man should love the holy blessed God! For he can bring no other worship to God than love; and whoever loves him, and worships him from a principle of love, him the holy blessed God calls his beloved."

Whatsoever is born of God - Παν το γεγεννημενον· Whatsoever (the neuter for the masculine) is begotten of God: overcometh the world. "I understand by this," says Schoettgen, "the Jewish Church, or Judaism, which is often termed עולם הזה olam hazzeh, this world. The reasons which induce me to think so are,

1. Because this κοσμος, world, denied that the Messiah was come; but the Gentiles did not oppose this principle.

2. Because he proves the truth of the Christian religion against the Jews, reasoning according to the Jewish manner; whence it is evident that he contends, not against the Gentiles, but against the Jews. The sense therefore is, he who possesses the true Christian faith can easily convict the Jewish religion of falsity."

That is, He can show the vanity of their expectations, and the falsity of their glosses and prejudices. Suppose we understand by the world the evil principles and practices which are among men, and in the human heart; then the influence of God in the soul may be properly said to overcome this; and by faith in the Son of God a man is able to overcome all that is in the world, viz., the desire of the flesh, the desire of the eye, and the pride of life.

He that believeth that Jesus is the Son of God? - That he is the promised Messiah, that he came by a supernatural generation; and, although truly man, came not by man, but by the power of the Holy Ghost in the womb of the Virgin Mary. The person who believes this has the privilege of applying to the Lord for the benefits of the incarnation and passion of Jesus Christ, and receives the blessings which the Jews cannot have, because they believe not the Divine mission of Christ.

This is he that came by water and blood - Jesus was attested to be the Son of God and promised Messiah by water, i.e. his baptism, when the Spirit of God came down from heaven upon him, and the voice from heaven said, This is my beloved Son, in whom I am well pleased. Jesus Christ came also by blood. He shed his blood for the sins of the world; and this was in accordance with all that the Jewish prophets had written concerning him. Here the apostle says that the Spirit witnesses this; that he came not by water only - being baptized, and baptizing men in his own name that they might be his followers and disciples; but by blood also - by his sacrificial death, without which the world could not be saved, and he could have had no disciples. As, therefore, the Spirit of God witnessed his being the Son of God at his baptism, and as the same Spirit in the prophets had witnessed that he should die a cruel, yet a sacrificial, death; he is said here to bear witness, because he is the Spirit of truth.

Perhaps St. John makes here a mental comparison between Christ, and Moses and Aaron; to both of whom he opposed our Lord, and shows his superior excellence. Moses came by water - all the Israelites were baptized unto him in the cloud and in the sea, and thus became his flock and his disciples; 1Cor 11:1, 1Cor 11:2. Aaron came by blood - he entered into the holy of holies with the blood of the victim, to make atonement for sin. Moses initiated the people into the covenant of God by bringing them under the cloud and through the water. Aaron confirmed that covenant by shedding the blood, sprinkling part of it upon them, and the rest before the Lord in the holy of holies. Moses came only by water, Aaron only by blood; and both came as types. But Christ came both by water and blood, not typically, but really; not by the authority of another, but by his own. Jesus initiates his followers into the Christian covenant by the baptism of water, and confirms and seals to them the blessings of the covenant by an application of the blood of the atonement; thus purging their consciences, and purifying their souls.

Thus, his religion is of infinitely greater efficacy than that in which Moses and Aaron were ministers. See Schoettgen.

It may be said, also, that the Spirit bears witness of Jesus by his testimony in the souls of genuine Christians, and by the spiritual gifts and miraculous powers with which he endowed the apostles and primitive believers. This is agreeable to what St. John says in his gospel, Joh 15:26, Joh 15:27 : When the Comforter is come, the Spirit of truth, which proceedeth from the Father, he shall testify of me; and ye also shall bear witness, because ye have been with me from the beginning. This place the apostle seems to have in his eye; and this would naturally lead him to speak concerning the three witnesses, the Spirit, the Water, and the Blood, 1Jn 5:8.

There are three that bear record - The Father, who bears testimony to his Son; the Word or Λογος, Logos, who bears testimony to the Father; and the Holy Ghost, which bears testimony to the Father and the Son. And these three are one in essence, and agree in the one testimony, that Jesus came to die for, and give life to, the world.

But it is likely this verse is not genuine. It is wanting in every MS. of this epistle written before the invention of printing, one excepted, the Codex Montfortii, in Trinity College, Dublin: the others which omit this verse amount to one hundred and twelve.

It is wanting in both the Syriac, all the Arabic, Ethiopic, the Coptic, Sahidic, Armenian, Slavonian, etc., in a word, in all the ancient versions but the Vulgate; and even of this version many of the most ancient and correct MSS. have it not. It is wanting also in all the ancient Greek fathers; and in most even of the Latin.

The words, as they exist in all the Greek MSS. with the exception of the Codex Montfortii, are the following: - "1Jn 5:6. This is he that came by water and blood, Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness because the Spirit is truth. 1Jn 5:7. For there are three that bear witness, the Spirit, the water, and the blood; and these three agree in one. 1Jn 5:9. If we receive the witness of man, the witness of God is greater, etc."

The words that are omitted by all the MSS., the above excepted, and all the versions, the Vulgate excepted, are these: - [In heaven, the Father, the Word, and the Holy Spirit, and these three are one, and there are three which bear witness in earth].

To make the whole more clear, that every reader may see what has been added, I shall set down these verses, with the inserted words in brackets. "1Jn 5:6. And it is the Spirit that beareth witness, because the Spirit is truth. 1Jn 5:7. For there are three that bear record [in heaven, the Father, the Word, and the Holy Ghost, and these three are one. 1Jn 5:8. And there are three that bear witness in earth],the Spirit, and the water, and the blood, and these three agree in one. 1Jn 5:9. If we receive the witness of men, the witness of God is greater, etc."

Any man may see, on examining the words, that if those included in brackets, which are wanting in the MSS. and versions, be omitted, there is no want of connection; and as to the sense, it is complete and perfect without them; and, indeed much more so than with them. I shall conclude this part of the note by observing, with Dr. Dodd, "that there are some internal and accidental marks which may render the passage suspected; for the sense is complete, and indeed more clear and better preserved, without it. Besides, the Spirit is mentioned, both as a witness in heaven and on earth; so that the six witnesses are thereby reduced to five, and the equality of number, or antithesis between the witnesses in heaven and on earth, is quite taken away. Besides, what need of witnesses in heaven? No one there doubts that Jesus is the Messiah; and if it be said that Father, Son, and Spirit are witnesses on earth, then there are five witnesses on earth, and none in heaven; not to say that there is a little difficulty in interpreting how the Word or the Son can be a witness to himself."

It may be necessary to inquire how this verse stood in our earliest English Bibles. In Coverdale's Bible, printed about 1535, for it bears no date, the seventh verse is put in brackets thus: -

And it is the Sprete that beareth wytnes; for the Sprete is the truth. (For there are thre which beare recorde in heaven: the Father, the Woorde, and the Holy Ghost, and these thre are one.) And there are thre which beare record in earth: the Sprete, water, and bloude and these thre are one. If we receyve, etc.

Tindal was as critical as he was conscientious; and though he admitted the words into the text of the first edition of his New Testament printed in 1526, yet he distinguished them by a different letter, and put them in brackets, as Coverdale has done; and also the words in earth, which stand in 1Jn 5:8, without proper authority, and which being excluded make the text the same as in the MSS., etc.

Two editions of this version are now before me; one printed in English and Latin, quarto, with the following title: -

The New Testament, both in Englyshe and Laten, of Master Erasmus translation - and imprinted by William Powell - the yere of out Lorde M.CCCCC.XLVII. And the fyrste yere of the kynges (Edw. VI.) moste gratious reygne.

In this edition the text stands thus: -

And it is the Spirite that beareth wytnes, because the Spirite is truth (for there are thre whiche beare recorde in heaven, the Father, the Worde, and the Holy Ghost, and these thre are one.) For there are thre which beare recorde, (in earth), the Spirite, water, and blode, and these thre are one. If we receyve, etc.

The other printed in London "by William Tylle, 4to; without the Latin of Erasmus in M.CCCCC.XLIX. the thyrde yere of the reigne of our moost dreade Soverayne Lorde Kynge Edwarde the Syxte," has, with a small variety of spelling, the text in the same order, and the same words included in brackets as above.

The English Bible, with the book of Common Prayer, printed by Richard Cardmarden, at Rouen in Normandy, fol. 1566, exhibits the text faithfully, but in the following singular manner: -

And it is the Spyryte that beareth witnesse, because the Spyryte is truthe. (for there are three which beare recorde in heaven, the Father, the Woorde, and the Holy Ghost; and these Three are One) And three which beare recorde* (in earth) the Spirite, and water, and bloode; and these three are one.

The first English Bible which I have seen, where these distinctions were omitted, is that called The Bishops' Bible, printed by Jugge, fol. 1568. Since that time, all such distinctions have been generally disregarded.

Though a conscientious believer in the doctrine of the ever blessed, holy, and undivided Trinity, and in the proper and essential Divinity of our Lord Jesus Christ, which doctrines I have defended by many, and even new, arguments in the course of this work, I cannot help doubting the authenticity of the text in question; and, for farther particulars, refer to the observations at the end of this chapter.

The Spirit, and the water, and the blood - This verse is supposed to mean "the Spirit - in the word confirmed by miracles; the water - in baptism, wherein we are dedicated to the Son, (with the Father and the Holy Spirit), typifying his spotless purity, and the inward purifying of our nature; and the blood - represented in the Lord's Supper, and applied to the consciences of believers: and all these harmoniously agree in the same testimony, that Jesus Christ is the Divine, the complete, the only Savior of the world." - Mr. Wesley's notes.

By the written word, which proceeded from the Holy Spirit, that Spirit is continually witnessing upon earth, that God hath given unto us eternal life.

By baptism, which points out our regeneration, and the renewing of the Holy Ghost, and which is still maintained as an initiatory rite in the Christian Church, we have another witness on earth of the truth, certainty, importance, and efficacy of the Christian religion. The same may be said of the blood, represented by the holy eucharist, which continues to show forth the death and atoning sacrifice of the Son of God till he comes. See the note on 1Jn 5:6.

If we receive the witness of men - Which all are obliged to do, and which is deemed a sufficient testimony to truth in numberless cases; the witness of God is greater - he can neither be deceived nor deceive, but man may deceive and be deceived.

He that believeth on the Son of God - This is God's witness to a truth, the most important and interesting to mankind. God has witnessed that whosoever believeth on his Son shall be saved, and have everlasting life; and shall have the witness of it in himself, the Spirit bearing witness with his spirit that he is a child of God. To know, to feel his sin forgiven, to have the testimony of this in the heart from the Holy Spirit himself, is the privilege of every true believer in Christ.

This is the record - The great truth to which the Spirit, the water, and the blood bear testimony. God hath given us eternal life - a right to endless glory, and a meetness for it. And this life is in his Son; it comes by and through him; he is its author and its purchaser; it is only in and through Him. No other scheme of salvation can be effectual; God has provided none other, and in such a case a man's invention must be vain.

He that hath the Son hath life - As the eternal life is given In the Son of God, it follows that it cannot be enjoyed without him. No man can have it without having Christ; therefore he that hath the Son hath life, and he that hath not the Son hath not life. It is in vain to expect eternal glory, if we have not Christ in our heart. The indwelling Christ gives both a title to it, and a meetness for it. This is God's record. Let no man deceive himself here. An indwelling Christ and Glory; no indwelling Christ, No glory. God's record must stand.

That ye may know that ye have eternal life - I write to show your privileges - to lead you into this holy of holies - to show what believing on the Son of God is, by the glorious effects it produces: it is not a blind reliance for, but an actual enjoyment of, salvation; Christ living, working, and reigning in the heart.

And that ye may believe - That is, continue to believe: for Christ dwells in the heart only by Faith, and faith lives only by Love, and love continues only by Obedience; he who Believes loves, and he who Loves obeys. He who obeys loves; he who loves believes; he who believes has the witness in himself: he who has this witness has Christ in his heart, the hope of glory; and he who believes, loves, and obeys, has Christ in his heart, and is a man of prayer.

This is the confidence - Παρῥησια, The liberty of access and speech, that if we ask any thing according to his will, that is, which he has promised in his word. His word is a revelation of his will, in the things which concern the salvation of man. All that God has promised we are justified in expecting; and what he has promised, and we expect, we should pray for. Prayer is the language of the children of God. He who is begotten of God speaks this language. He calls God Abba, Father, in the true spirit of supplication. Prayer is the language of dependence on God; where the soul is dumb, there is neither life, love, nor faith. Faith and prayer are not boldly to advance claims upon God; we must take heed that what we ask and believe for is agreeable to the revealed will of God. What we find promised, that we may plead.

And if we know that he hear us - Seeing we are satisfied that he hears the prayer of faith, requesting the things which himself has promised; we know, consequently, that we have the petitions - the answer to the petitions, that we desired of him; for he cannot deny himself; and we may consider them as sure as if we had them; and we shall have them as soon as we plead for and need them. We are not to ask to-day for mercy that we now need, and not receive it till to-morrow, or some future time. God gives it to him who prays, when it is needful.

A sin which is not unto death - This is an extremely difficult passage, and has been variously interpreted. What is the sin not unto death, for which we should ask, and life shall be given to him that commits it? And what is the sin unto death, for which we should not pray?

I shall note three of the chief opinions on this subject: -

1. It is supposed that there is here an allusion to a distinction in the Jewish law, where there was חטאה למיתה chattaah lemithah, "a sin unto death;" and חטאה לא למיתה chattaah lo lemithah, "a sin not unto death;" that is,

1. A sin, or transgression, to which the law had assigned the punishment of death; such as idolatry, incest, blasphemy, breach of the Sabbath, and the like. And

2. A sin not unto death, i.e. transgressions of ignorance, inadvertence, etc., and such is, in their own nature, appear to be comparatively light and trivial. That such distinctions did exist in the Jewish synagogue both Schoettgen and Carpzovius have proved.

2. By the sin not unto death, for which intercession might be made, and unto death, for which prayer might not be made, we are to understand transgressions of the civil law of a particular place, some of which must be punished with death, according to the statutes, the crime admitting of no pardon: others might be punished with death, but the magistrate had the power of commuting the punishments, i.e. of changing death into banishment, etc., for reasons that might appear to him satisfactory, or at the intercession of powerful friends. To intercede in the former case would be useless, because the law would not relax, therefore they need not pray for it; but intercession in the latter case might be prevalent, therefore they might pray; and if they did not, the person might suffer the punishment of death. This opinion, which has been advanced by Rosenmuller, intimates that men should feel for each other's distresses, and use their influence in behalf of the wretched, nor ever abandon the unfortunate but where the case is utterly hopeless.

3. The sin unto death means a case of transgression, particularly of grievous backsliding from the life and power of godliness, which God determines to punish with temporal death, while at the same time he extends mercy to the penitent soul. The disobedient prophet, 1 Kings 13:1-32, is, on this interpretation, a case in point: many others occur in the history of the Church, and of every religious community. The sin not unto death is any sin which God does not choose thus to punish. This view of the subject is that taken by the late Rev. J. Wesley, in a sermon entitled, A Call to Backsliders. - Works, vol ii. page 239.

I do not think the passage has any thing to do with what is termed the sin against the Holy Ghost; much less with the popish doctrine of purgatory; nor with sins committed before and after baptism, the former pardonable, the latter unpardonable, according to some of the fathers. Either of the last opinions (viz., 2 and 3) make a good sense; and the first (1) is not unlikely: the apostle may allude to some maxim or custom in the Jewish Church which is not now distinctly known. However, this we know, that any penitent may find mercy through Christ Jesus; for through him every kind of sin may be forgiven to man, except the sin against the Holy Ghost; which I have proved no man can now commit. See the note on Mat 12:31, Mat 12:39 (note).

All unrighteousness is sin - Πασα αδικια, Every act contrary to justice is sin - is a transgression of the law which condemns all injustice.

Whosoever is born of God sinneth not - This is spoken of adult Christians; they are cleansed from all unrighteousness, consequently from all sin, 1Jn 1:7-9.

Keepeth himself - That is, in the love of God, Jde 1:21, by building up himself on his most holy faith, and praying in the Holy Ghost; and that wicked one - the devil, toucheth him not - finds nothing of his own nature in him on which he can work, Christ dwelling in his heart by faith.

We know that we are of God - Have the fullest proof of the truth of Christianity, and of our own reconciliation to God through the death of his Son.

The whole world lieth in wickedness - Εν τῳ πονηρῳ κειται· Lieth in the wicked one - is embraced in the arms of the devil, where it lies fast asleep and carnally secure, deriving its heat and power from its infernal fosterer. What a truly awful state! And do not the actions, tempers, propensities, opinions and maxims of all worldly men prove and illustrate this? "In this short expression," says Mr. Wesley, "the horrible state of the world is painted in the most lively colors; a comment on which we have in the actions, conversations, contracts, quarrels and friendships of worldly men." Yes, their Actions are opposed to the law of God; their Conversations shallow, simulous, and false; their Contracts forced, interested, and deceitful; their Quarrels puerile, ridiculous, and ferocious; and their Friendships hollow, insincere, capricious, and fickle: - all, all the effect of their lying in the arms of the wicked one; for thus they become instinct with his own spirit: and because they are of their father the devil, therefore his lusts they will do.

We know that the Son of God is come - In the flesh, and has made his soul an offering for sin; and hath given us an understanding - a more eminent degree of light than we ever enjoyed before; for as he lay in the bosom of the Father, he hath declared him unto us; and he hath besides given us a spiritual understanding, that we may know him who is true, even the True God, and get eternal life from him through his Son, In whom we are by faith, as the branches in the vine, deriving all our knowledge, light, life, love, and fruitfulness from him. And it is through this revelation of Jesus that we know the ever blessed and glorious Trinity; and the Trinity, Father, Word, and Holy Ghost, in the eternal, undivided unity of the ineffable Godhead.

Little children - Τεκνια· Beloved children; he concludes with the same affectionate feeling with which he commenced.

Keep yourselves from idols - Avoid the idolatry of the heathens; not only have no false gods, but have the true God. Have no idols in your houses, none in your churches, none in your hearts. Have no object of idolatrous worship; no pictures, relics, consecrated tapers, wafers, crosses, etc., by attending to which your minds may be divided, and prevented from worshipping the infinite Spirit in spirit and in truth.

The apostle, says Dr. Macknight cautioned his disciples against going with the heathens into the temple of their idol gods, to eat of their feasts upon the sacrifices they had offered to these gods; and against being present at any act of worship which they paid them; because, by being present, they participated of that worship, as is plain from what St. Paul has written on the subject, 1Cor 8:10 (note).

That is a man's idol or god from which he seeks his happiness; no matter whether it be Jupiter, Juno, Apollo, Minerva, Venus, or Diana; or pleasure, wealth, fame, a fine house, superb furniture, splendid equipage, medals, curiosities, books, titles, human friendships, or any earthly or heavenly thing, God, the supreme good, only excepted. That is a man's idol which prevents him from seeking and finding his All in God.

Wiclif ends his epistle thus: My little sones, kepe ye you fro mawmitis, i.e. puppets, dolls, and such like; for thus Wiclif esteemed all images employed in religious worship. They are the dolls of a spurious Christianity, and the drivellings of religion in nonage and dotage. Protestants, keep yourselves from such mawmets!

Amen - So be it! So let it be! And so it shall be, God being our helper, for ever and ever!

Subscriptions in the Versions: -

The end of the Epistle of the Apostle John. - Syriac.

The First Epistle of John the apostle is ended. - Syr. Philoxenian.

Nothing in either the Coptic or Vulgate.

Continual and eternal praise be to God! - Arabic.

The end. - Aethiopic;

In this version the epistle is thus introduced: -

In the name of the Father, and of the Son, and of the Holy Spirit, one God, the Epistle of John, the son of Zebedee, the evangelist and apostle of our Lord Jesus Christ; may his intercession be with us for ever and ever! Amen.

In the Manuscripts: -

The First of John. - AB.

The First Epistle of John the evangelist.

The First catholic Epistle of St. John the divine, written from Ephesus.

The Epistle to the Parthians. - See several Latin MSS.

The word amen is wanting in all the best MSS. and in most of the versions.

For other matters relative to the epistle itself see the preface: and for its heavenly doctrine and unction read the text, in the original if you can; if not, in our own excellent translation.

The scope and sum of this whole paragraph appears from the conclusion of it, 1Jo 5:13: "These things have I written to you who believe, that ye may know that ye who believe have eternal life." So faith is the first and last point with St. John also. Every one who loveth - God that begat loveth him also that is begotten of him - Hath a natural affection to all his brethren.

Hereby we know - This is a plain proof. That we love the children of God - As his children.

For this is the love of God - The only sure proof of it. That we keep his commandments: and his commandments are not grievous - To any that are born of God.

For whatsoever - This expression implies the most unlimited universality. Is born of God overcometh the world - Conquers whatever it can lay in the way, either to allure or fright the children of God from keeping his commandments. And this is the victory - The grand means of overcoming. Even our faith - Seeing all things are possible to him that believeth.

Who is he that overcometh the world - That is superior to all worldly care, desire, fear? Every believer, and none else. The seventh verse 1Jo 5:7 (usually so reckoned) is a brief recapitulation of all which has been before advanced concerning the Father, the Son, and the Spirit. It is cited, in conjunction with the sixth and eighth, 1Jo 5:6,8 by Tertullian, Cyprian, and an uninterrupted train of Fathers. And, indeed, what the sun is in the world, what the heart is in a man, what the needle is in the mariner's compass, this verse is in the epistle. By this the sixth, eighth, and ninth verses 1Jo 5:6,8,9 are indissolubly connected; as will be evident, beyond all contradiction, when they are accurately considered.

This is he - St. John here shows the immovable foundation of that faith that Jesus is the Son of God; not only the testimony of man, but the firm, indubitable testimony of God. Who came - Jesus is he of whom it was promised that he should come; and who accordingly, is come. And this the Spirit, and the water, and the blood testify. Even Jesus - Who, coming by water and blood, is by this very thing demonstrated to be the Christ. Not by the water only - Wherein he was baptized. But by the water and the blood - Which he shed when he had finished the work his Father had given him to do. He not only undertook at his baptism "to fulfil all righteousness," but on the cross accomplished what he had undertaken; in token whereof, when all was finished, blood and water came out of his side. And it is the Spirit who likewise testifieth - Of Jesus Christ, namely, by Moses and all the prophets, by John the Baptist, by all the apostles, and in all the writings of the New Testament. And against his testimony there can be no exception, because the Spirit is truth - The very God of truth.

What Bengelius has advanced, both concerning the transposition of these two verses, and the authority of the controverted verse, partly in his "Gnomon," and partly in his "Apparatus Criticus," will abundantly satisfy any impartial person. For there are three that testify - Literally, testifying, or bearing witness. The participle is put for the noun witnesses, to intimate that the act of testifying, and the effect of it, are continually present. Properly, persons only can testify; and that three are described testifying on earth, as if they were persons, is elegantly subservient to the three persons testifying in heaven. The Spirit - In the word, confirmed by miracles. The water - Of baptism, wherein we are dedicated to the Son, (with the Father and Spirit,) typifying his spotless purity, and the inward purifying of our nature. And the blood - Represented in the Lord's supper, and applied to the consciences of believer. And these three harmoniously agree in one - In bearing the same testimony, - that Jesus Christ is the divine, the complete, the only Saviour of the world.

And there are three that testify in heaven - The testimony of the Spirit, the water, and the blood, is by an eminent gradation corroborated by three, who give a still greater testimony. The Father - Who clearly testified of the Son, both at his baptism and at his transfiguration. The Word - Who testified of himself on many occasions, while he was on earth; and again, with still greater solemnity, after his ascension into heaven, Rev 1:5; Rev 19:13. And the Spirit - Whose testimony was added chiefly after his glorification, 1Jo 2:27; Joh 15:26; Ac 5:32; Ro 8:16. And these three are one - Even as those two, the Father and the Son, are one, John 10:30. Nothing can separate the Spirit from the Father and the Son. If he were not one with the Father and the Son, the apostle ought to have said, The Father and the Word, who are one, and the Spirit, are two. But this is contrary to the whole tenor of revelation. It remains that these three are one. They are one in essence, in knowledge, in will, and in their testimony. It is observable, the three in the one verse are opposed, not conjointly, but severally, to the three in the other: as if he had said, Not only the Spirit testifies, but also the Father, John 5:37; not only the water, but also the Word, John 3:11,John 10:41; not only the blood, but also the Holy Ghost, John 15:26, &c. It must now appear, to every reasonable man, how absolutely necessary the eighth verse is 1Jo 5:8. St. John could not think of the testimony of the Spirit, and water, and blood, and subjoin, "The testimony of God is greater," without thinking also of the testimony of the Son and Holy Ghost; yea, and mentioning it in so solemn an enumeration. Nor can any possible reason be devised, why, without three testifying in heaven, he should enumerate three, and no more, who testify on earth. The testimony of all is given on earth, not in heaven; but they who testify are part on earth, part in heaven. The witnesses who are on earth testify chiefly concerning his abode on earth, though not excluding his state of exaltation: the witnesses who are in heaven testify chiefly concerning his glory at God's right hand, though not excluding his state of humiliation. The seventh verse, therefore, with the sixth, 1Jo 5:7,6 contains a recapitulation of the whole economy of Christ, from his baptism to pentecost; the eighth, 1Jo 5:8 the sum of the divine economy, from the time of his exaltation. Hence it farther appears, that this position of the seventh 1Jo 5:7,8 and eighth verses, which places those who testify on earth before those who testify in heaven, is abundantly preferable to the other, and affords a gradation admirably suited to the subject.

If we receive the testimony of men - As we do continually, and must do in a thousand instances. The testimony of God is greater - Of higher authority, and much more worthy to be received; namely, this very testimony which God the Father, together with the Word and the Spirit, hath testified of the Son, as the Saviour of the world.

He that believeth on the Son of God hath the testimony - The dear evidence of this, in himself: he that believeth not God, in this, hath made him a liar; because he supposes that to be false which God has expressly testified.

And this is the sum of that testimony, that God hath given us a title to, and the real beginning of, eternal life; and that this is purchased by, and treasured up in, his Son, who has all the springs and the fulness of it in himself, to communicate to his body, the church, first in grace and then in glory.

It plainly follows, he that hath the Son - Living and reigning in him by faith. Hath this life; he that hath not the Son of God hath not this life - Hath no part or lot therein. In the former clause, the apostle says simply, the Son; because believers know him: in the latter, the Son of God; that unbelievers may know how great a blessing they fall short of.

These things have I written - In the introduction, 1John 1:4, he said, I write: now, in the close, I have written. That ye may know - With a fuller and stronger assurance, that ye have eternal life.

And we - Who believe. Have this farther confidence in him, that he heareth - That is, favourably regards, whatever prayer we offer in faith, according to his revealed will.

We have - Faith anticipates the blessings. The petitions which we asked of him - Even before the event. And when the event comes, we know it comes in answer to our prayer.

This extends to things of the greatest importance. If any one see his brother - That is. any man. Sin a sin which is not unto death - That is, any sin but total apostasy from both the power and form of godliness. Let him ask, and God will give him life - Pardon and spiritual life, for that sinner. There is a sin unto death: I do not say that he shall pray for that - That is, let him not pray for it. A sin unto death may likewise mean, one which God has determined to punish with death.

All deviation from perfect holiness is sin; but all sin is not unpardonable.

Yet this gives us no encouragement to sin: on the contrary, it is an indisputable truth, he that is born of God - That sees and loves God. Sinneth not - So long as that loving faith abides in him, he neither speaks nor does anything which God hath forbidden. He keepeth himself - Watching unto prayer. And, while he does this, the wicked one toucheth him not - So as to hurt him.

We know that we are children of God - By the witness and the fruit of his Spirit, 1John 3:24. But the whole world - All who have not his Spirit, not only is "touched" by him, but by idolatry, fraud, violence lasciviousness, impiety, all manner of wickedness. Lieth in the wicked one - Void of life, void of sense. In this short expression the horrible state of the world is painted in the most lively colours; a comment on which we have in the actions, conversations, contracts, quarrels, and friendships of worldly men.

And we know - By all these infallible proofs. That the Son of God is come - Into the world. And he hath given us a spiritual understanding, that we may know him, the true one - "The faithful and true witness." And we are in the true one - As branches in the vine, even in Jesus Christ, the eternal Son of God. This Jesus is the only living and true God, together with the father and the Spirit, and the original fountain of eternal life. So the beginning and the end of the epistle agree.

Keep yourselves from idols - From all worship of false gods, from all worship of images or of any creature, and from every inward idol; from loving, desiring, fearing anything more than God. Seek all help and defence from evil, all happiness in the true God alone.

WHosoever believeth that Jesus is the Christ, is born of God: and every one that loveth him that begat, loveth him also that is begotten of him.

This is not meant of a meer professed, or of a slight and superficial, but of a lively, efficacious, unitive, Soul-transforming, and obediential Faith in Iesus as the Christ, which is elsewhere made the Effect of the regenerating Power and Grace of God, Iohn 1.12, 13. And as nothing can be more connatural to such an Heaven-born Faith, than the loving of him that hath [illegible: 1 span] nothing can be more certainly consequent [illegible: 1 span] the loving of them too, who are begotten also of the same Father, viz. with a correspondent Love to the more excellent Characters and Image of God upon them, than are upon other Men.

Marginal references: Chap. 2.22, 23. & 4.2, 15.

2 By this we know that we love the children of God, when we love God , and keep his commandments.

It is not otherwise to be known that we truly love the Children of God, as such: For if we do, we must love them upon God's account, in conformity to him, and obedience to his Commandments; wherefore our true Love to them, supposes our Love to him, and is to be evinced by it.

Marginal references: John 14.15, 21, 23. 2 John 6.

3 For this is the love of God , that we keep his commandments, and his commandments are not grievous.

I. e. This is the most lively, certain Expression and Effect of our Love to God, our keeping his Commandments, which are so little grievous, that true Love can make no difficulty of doing so, Mat. 11.30. Psal. 19.11.

4 For whatsoever is born of God , overcometh the world, and this is the victory that overcometh the world, even our faith.

He explains himself, viz. that to one who is born of God, his Commandments are not grievous, because such a one in that Divine Birth, hath received a Life and Nature that makes him far superior to this World, exalts him above it, makes him victorious over the worldly Spirit, (as chap. 4.4.) over all worldly Desires, and Fears, and Hopes, and Joys, which are the great Hindrances of our Obedience to God.

i. e. The Instrument, the Weapon, by which they overcome, and which virtually includes in it self this Victory over the World; as Effects are included in the Power of their Cause, is their Faith, that Principle which in their Regeneration (as above) is implanted in them.

5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God ?

For that Faith, viz. that Iesus is the Son of God, (or the Christ, as v. 1.) fills the Soul with so great things concerning him, and the Design of his coming among us, and what we are to expect thereupon, as easily turn this World into a contemptible Shadow, and deprive it of all its former Power over us.

Marginal references: Chap. 4.15.

6 This is he that came by water and blood , even Jesus Christ; not by water only, but by water and blood: and it is the Spirit that beareth witness, because the Spirit is truth.

For the explaining of this o[illegible: 1 letter]scure Place we must proceed by degrees. It is, 1. Evident, that Water and Blood cannot be here meant literally. 2. It is therefore consequent, that they must be intended to signify somewhat or other by way of Symbolical Representation, or that they must have some mystical Meaning. 3. They ought to have such a Meaning assigned them, as will both be agreeable to the Expressions themselves, and to the Apostle's present Scope and Design. It will, 4. Be very agreeable to the Expressions, to understand by Water the Purity of our blessed Lord, and by Blood his Sufferings. 5. His manifest Scope and Design is, to shew the abundantly sufficient Credibility of the Witnesses and Testimony we have, to assure us that Iesus was the Christ, or the Messiah, and to induce us to believe this of him, with so efficacious and transforming a Faith, as should evidence our being born of God, and make us so victorious over the World, as constantly to adhere to this Jesus by Trust and Obedience, against all the Allurements and Terrors of it. 6. This being his Scope, it supposeth that the mentioned Coming of Iesus, as Messiah, was for some known End, unto his Accomplishment whereof these two, his Purity and his Sufferings, were apt and certain Means, as that they were to be consider'd under the Notion of Means, his being said to have come [non-Latin text not transcribed], by them, doth intimate. And in pursuance of this Scope, he must be understood to signify, that his Coming so remarkably by these two, did carry with it some very convictive Proof and Evidence of his being the Son of God, and the Messiah, sufficient to recommend him as the most deserving Object of such a Faith, and render it highly reasonable we should hereupon so trust and obey him, and entirely resign our selves to his Mercy and Government. Wherefore also, 7. This his Coming must here be understood in a Sense accommodate hereunto, and is therefore in no reason to be taken for the very Act or Instant, precisely, of his Entrance into this World, but to signify his whole Course in it, from first to last, a continued Motion and Agency, correspondent to the Intendment of his Mission. To the clearing of which Notion of his Coming, some Light may be gained, by considering the Account which is given, a Thess. 2.9, 10. of the Coming of Antichrist, which is said to be after Satan, (as it were by his Impulsion, and in pursuance of his Ends and Purposes) with all Power, and Signs, and lying Wonders, and all Deceivableness of Vnrighteousness; where it is manifest, Coming must signify a continued Course of doing Business. So here, our Lord's Coming must signify his continual Employment for the dispatch of the Business about which he was sent. 8. The known Business and End for which he was sent, was to reduce and bring back Sinners to God. 9. How apt and necessary Means these two, his Purity and Sufferings, were to this End, the whole Frame of the Gospel shews. His Sacrifice of himself, in his Sufferings, was necessary to our Reconciliation; so he was to come and effect his Work by Blood: His Purity was requisite to the Acceptableness of his Sacrifice; so it was to be done by Water: without which, as was wont to be proverbially said among the Hebrews, there could be no Sacrifice. 10. For the Evidence his coming so remarkably by these two carried with it, for the inducing of us to believe him to be the Messiah, with such a Faith, as whereby we should imitate his Purity, and rely upon the Value of his Sufferings. We may see it in the Note upon v. 8. where the Testimony of these two Witnesses, the Water and the Blood, comes to be given in its own Place and Order. 11. Nor is it strange the Apostle should use these mystical Expressions to this purpose, if we consider what might lead him thereto: For we must remember, First, That he was a Spectator of our Lord's Crucifixion, and then beheld, upon the piercing of his Side, the streaming forth of the Water and Blood; which it appears at that time made a very deep Impression upon his Mind, as his Words about it in his writing his Gospel import: There came out Blood and Water: And he that saw it, bare Record, and his Record is true; and he knoweth that he saith true, that ye might believe. John 19.34, 35. That he there lays so great a weight on it, imports that he apprehended some great Mystery, if not intended, yet very apt to be signify'd by it. And, 2. That he was a Iew, and (as is probable) wrote this Epistle to Iews, among whom the so frequent Ablutions with Water, as well as the shedding the Blood of Sacrifices, were most known Things, and intended to typify (what they ought to have understood, and he now intimates) these very things, the Purity and Dying of the Messiah. Not to insist upon what he had long ere now occasion to observe in the Christian Church, Baptism, and the Supper of our Lord, representing in effect severally the same things. Neither was this Way of Teaching unusual, nor these Expressions less intelligible, than our Lord's calling himself (as this Evangelist also records) a Shepherd, a D[illegible: 2 letters]r, a Vine, &c.

That the Spirit is said to bear witness, see v. 7, 8.

7 For there are three that bear record in heaven, the Father, the Word, and the holy Ghost: and these three are one .

Having mentioned the Spirit's testifying in the Close of v. 6. he returns to give us in order, in these two Verses, the whole Testimony of the Truth of Christianity, which he reduces to two Ternaries of Witnesses. The Matter of their Testimony is the same with that of their Faith, who are born of God, that Iesus is the Son of God, and the Messiah, as may be collected from what was said before, v. 1, & 5, and what is said afterwards, v. 9. What they believe, is no other thing than what these testify. For the first three, in Heaven, that is not said to signify Heaven to be the Place of their testifying: for tho the same thing concerning Iesus be also no doubt testified to the glorious Inhabitants of that World, yet that is not the Apostle's present Scope, but to shew what reason we have, who inhabit this World, to believe Iesus to be Christ, and the Son of God. In Heaven therefore is to be referr'd to [Three,] not to [bear record or witness] as if the Text were read, which it may as well, There are three in Heaven, who bear Witness; the Design being to represent their immediate testifying from thence unto us, or the glorious, heavenly, majestick Manner of their testifying. So the Father testified of the Man Iesus by immediate Voice from Heaven, at his Baptism and Transfiguration, This is my Son, &c. The Eternal Word owned its Union with him, in that Glory with which it so eminently cloathed his Humanity, and which visibly shone through it in the holy Mount, whereof this Apostle was a Spectator, and whereto he seems to refer in his Gospel, chap. 1.14. We beheld his glory, the Glory as of the only begotten Son of the Father, i. e. Such as sufficiently testified him to be so, even the very Son of God. And the Holy-Ghost testified, descending as a Dove in a visible glorious Appearance upon him, at his Baptism also. And these three are one, viz. not only agreeing in their Testimony, as v. 8. but in Vnity of Nature, An express Testimony of the Trinune Deity, by whatsoever carelesness or ill design left out of some Copies, but sufficiently demonstrated by many most ancient ones, to belong to the Sacred Text: Of which L. Brug. No[illegible: 1 letter]. in Loc. with the other Criticks, and at large Dr. Hammond.

Marginal references: John 1.1.

8 And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one .

And for the three that are said to bear witness on Earth; there is first the Spirit, who, tho the Holy-Ghost were in the former Triad, needs not here be taken for another Spirit, but may be the same considered under another Notion, and as testifying in another manner; not trans[illegible: 2 letters]ntly and immediately from Heaven, as there, but statedly, and as inacting Instruments here on Earth: Extraordinarily, the Man Christ Jesus, all his Apostles and first Disciples, in all the wonderful Works which they did for the Confirmation of the Christian Doctrine; and ordinarily, the whole Church of true Christians; for it animates the whole living Body of Christ, and makes it, tho in an imperfect measure, by an uniform Course of Actions, tending to God and Heaven, an extant visible Proof to the World of the Truth of that Religion which obtains in it, and of his Divine Power and Nature, who is the Head of it. Next, the VVater, i. e. the continual untainted, God-like Purity of our Lord Jesus through the whole Course of his terrestrial State, manifestly shewed him to be the Son of God, an incarnate Deity, inhabiting our World. And lastly, the Blood, his suffering of Death, considered in the Circumstances, was a most conspicuous, clear Testimony and Indication who he was; so exactly according to the Prediction of the Prophets, attended with wonderful amazing Concomitants, ending in so glorious a Resurrection. And in and with both these the Spirit, complicating his Testimony, did bear witness too, as is intimated (after the former mention of them both) in the latter part of v. 6. It testify'd all along, both in his clear immaculate Life, and in the bloody Death in which it assisted him, which it accompany'd with so marvellous Effects, and out of which at length it fetcht him, Rom. 1.4. And that part it took, as being the Spirit of Truth, and as it's there exprest, in the (more emphatical) Abstract, Truth i[illegible: 1 letter] self.

9 If we receive the witness of Men, the witness of God is greater: for this is the witness of God, which he hath testified of his Son .

A Testimony above exception, being wholly divine, as he himself argued, Iohn 5.36, 37. & 8.13, 14, 17, 18.

10 He that believeth on the Son of God , hath the witness in himself : he that believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son.

I. e. If he truly believe, he hath the effectual Impress of this Testimony on his own Soul; if not, he gives God the lie, as we do to any one whose Testimony we believe not. See Iohn 3.33.

Marginal references: Rom. 8.16. Gal. 4.6.

11 And this is record, that God hath given to us eternal life : and this life is in his Son.

His Testimony, that this is his Son and the Christ, imports so much that eternal Life is in him, as the Source and Fountain of it: so that he gives it to us no other way than in and by him.

Marginal references: John 1.4.

12 He that hath the Son, hath life; and he that hath not the Son of God, hath not life .

And therefore that we partake this Life, or partake it not, as by Faith we are united with him, or not united.

Marginal references: John 2.36. & 5.24.

13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

That discerning their own Faith, they might be in no doubt concerning their Title to eternal Life, and might be thereby encouraged to persevere in the same Faith.

Marginal references: John 20.31.

14 And this is the confidence that we have in him, that if we ask any thing according to his will , he heareth us

Viz. According to his Will, not negatively, as it only doth not forbid our praying for, or enjoying such, as such things, but possitively, i. e. according to his Will signify'd, 1. By his Commands, i. e. when the matter of our Prayers is some spiritual good thing, which was before the matter of our Duty; as when we pray for Grace to enable us to be, and to do what he requires us, as far as our present state will admit. 2. By his Promises, which are more absolute and particular, in reference to things of that Nature, Matth. 5.6. Luke 11.13. In reference to things of an inferiour Nature, of a conditional Tenor; or more general, the things promised coming under the common Notion of good things, not in themselves only, but for us, in present circumstances; which, whether they be, or no, he reserves to himself the liberty of determining, and doth only promise them, if they be; and so we are only to pray for them; for that is praying, according to what signification he hath given us of his Will, in such cases. And so we are always sure to be heard in the former Case in the very particular kind, about which his Will is expressly made known before-hand.

Marginal references: Or, concerning him.; Chap. 3.22.

15 And if we know that he hears us, whatsoever we ask, we know that we have the petitions that we desired of him .

In the latter, in that, or somewhat equivalent, or better; for if he determine that thing to be best for us, all circumstances considered, we shall have it; if he determine otherwise (supposing we pray according to his Will) we desire it not: For every one intends Good ▪ to himself, when he prays for any thing, not Hurt. And God answers his Children according to that general meaning of their Prayers, not always according to the particular (which may be often a much mistaken) meaning. According whereto supposing the thing would be really and in truth hurtful, (and God's Iudgment is always according to Truth) they constructively pray to be denied it; and the Denial is the equivalent day the better thing than what they particularly pray'd for; and [illegible: 1 span] Petitions. See chap. 3.22. Nor can any be [illegible: 1 span] according to God's Will as the Rule, if it be not to his Glory as the End, as the Order and Connection of Petitions shews in that admirable Platform prescribed by our Lord himself. And is it possible to be the Sense of any one that hath a sincere Heart in Prayer, that God would gratify him against himself? Therefore that Latitude allowed the Apostles, Iohn 14.13, 14. & 15.16. & 16.23, &c. must be understood to respect the Service of the Christian Interest, and is to be limited thereby, as some of the Expressions shew.

16 If any man see his brother sin a sin which is not unto death , he shall ask, and he shall give him life, for them that sin not unto death : there is a sin unto death, I do not say he shall pray for it.

Viz. That appears not obstinate and incurable; he shall ask, i. e. with confidence, as v. 14. But there is a Sin unto death, i. e. which doth not barely deserve Death, as all Sin doth, nor which argues a Person to be probably in a present State of Death of Unregeneracy, which the sinful ways may do of many that never made Profession; but of such as have apostatized from a former specious Profession into Heresy and Debauchery, and continue obstinate therein, against all Methods of Recovery; that are, as Iude 12. even twice dead, &c.

i. e. I do not give that encouragement to pray for such, with that hope and expectation of Success as for others; tho he doth not simply [illegible: 1 letter]orbid praying for them neither.

Marginal references: Jam. 5.14, 15.; Mat. 12.31, 32. Mark 3.29. Heb. 6.4. & 10.26.

17 All unrighteousness is sin , and there is a sin not unto death.

He intimates they should be cautious of all Sin, especially more deliberate, (which the word [non-Latin text not transcribed] seems to import) but would not have them account that every Sin would make their Case so hopeless, as such Sin, which he call'd Sinning unto Death, would do.

Marginal references: Chap. 3.4.

18 We know that whosoever is born of God, sinneth not ; but he that is begotten of God, keepeth himself, and that wicked one toucheth him not.

The great Advantage is here signified of the Regenerate, who by the seed remaining in them (as ch. 3.9.) are furnished with a self-preserving Principle, with the exercise whereof they may expect that Co-operation of a gracious divine Influence by which they shall be kept, so as that wicked One, the great Destroyer of Souls, shall not mortally touch them, to make them sin unto death.

19 And we know that we are of God , and the whole world lieth in wickedness .

And this he doth not exclusively assume to himself, but expresses his charitable Confidence of them to whom he writes, that it was their Privilege in common with him, to be thus of God, or born of him.

Notwithstanding the Generality of Men were under the Power of that before-mentioned wicked one, (as that Phrase may be read) or in the midst of all Impurity and Malignity.

20 And we know that the Son of God is come, and hath given us an understanding that we may know him that is true: and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life .

'Tis here signified how satisfying a Knowledge and Certainty sincere Christians had, that Christ was indeed come, by that blessed Effect they [illegible: 1 letter]ound upon themselves, viz. a clear and lively Light shining by his Procurement and Communication, into their Minds, whereby they had other Apprehensions more vivid and powerful than ever before, of the true God, as Iohn 17.3. so as thereby to be drawn into Union with him, and to be in him: Or, which in effect is the same thing (so entire is the Oneness between the Father and the Son) we are in his Son Iesus Christ, who also is the true God, as Iohn 1.1. and eternal Life, as he is called, ch. 1.2.

Marginal references: Luke 24.45.; Isa. 9.[illegible: 1 letter]. & 44.6. & 54.5. Joh. 20.28. Rom. 9.5. 1 Tim. 3.16. Tit. 2.1[illegible: 1 letter].

21 Little children, keep your selves from idols *. Amen.

i. e. From those idolatrous Communions with the Gentiles in their Worship and Festivals in their Temples, which these Pseudo-christians had Latitude enough for, as appears by the Apostle St Paul's Discourses, 1 Cor. 8. and 10.14. (especially if any danger did urge) wherein, instead of that Communion with the Father and the Son, which, ch. 1.3. he was inviting them to, they should have Fellowship with De[illegible: 1 letter]ils, as that other Apostle tells his Corinthians, 1 Cor. 10.20, 21. And he might also have reference to the peculiar Idolatries, which this sort of Men are noted to have been guilty of towards their great Sect-masters.

Love and Faith. (a. d. 80.)

1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. 2 By this we know that we love the children of God, when we love God, and keep his commandments. 3 For this is the love of God, that we keep his commandments: and his commandments are not grievous. 4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

I. The apostle having, in the conclusion of the last chapter, as was there observed, urged Christian love upon those two accounts, as suitable to Christian profession and as suitable to the divine command, here adds a third: Such love is suitable, and indeed demanded, by their eminent relation; our Christian brethren or fellow-believers are nearly related to God; they are his children: Whosoever believeth that Jesus is the Christ is born of God, v. 1. Here the Christian brother is, 1. Described by his faith; he that believeth that Jesus is the Christ—that he is Messiah the prince, that he is the Son of God by nature and office, that he is the chief of all the anointed world, chief of all the priests, prophets, or kings, who were ever anointed by God or for him, that he is perfectly prepared and furnished for the whole work of the eternal salvation-accordingly yields himself up to his care and direction; and then he is, 2. Dignified by his descent: He is born of God, v. 1. This principle of faith, and the new nature that attends it or from which it springs, are ingenerated by the Spirit of God; and so sonship and adoption are not now appropriated to the seed of Abraham according to the flesh, not to the ancient Israel of God; all believers, though by nature sinners of the Gentiles, are spiritually descended from God, and accordingly are to be beloved; as it is added: Every one that loveth him that begat loveth him also that is begotten of him, v. 1. It seems but natural that he who loves the Father should love the children also, and that in some proportion to their resemblance to their Father and to the Father's love to them; and so we must first and principally love the Son of the Father, as he is most emphatically styled, 2 John 3, the only (necessarily) begotten, and the Son of his love, and then those that are voluntarily begotten, and renewed by the Spirit of grace.

II. The apostle shows, 1. How we may discern the truth, or the true evangelical nature of our love to the regenerate. The ground of it must be our love to God, whose they are: By this we know that we love the children of God, when we love God, v. 2. Our love to them appears to be sound and genuine when we love them not merely upon any secular account, as because they are rich, or learned, or kind to us, or of our denomination among religious parties; but because they are God's children, his regenerating grace appears in them, his image and superscription are upon them, and so in them God himself is loved. Thus we see what that love to the brethren is that is so pressed in this epistle; it is love to them as the children of God and the adopted brethren of the Lord Jesus. 2. How we may learn the truth of our love to God—it appears in our holy obedience: When we love God, and keep his commandments, v. 2. Then we truly, and in gospel account, love God, when we keep his commandments: For this is the love of God, that we keep his commandments; and the keeping of his commandments requires a spirit inclined thereto and delighting herein; and so his commandments are not grievous, v. 3. Or, This is the love of God, that, as thereby we are determined to obedience, and to keep the commandments of God, so his commandments are thereby made easy and pleasant to us. The lover of God says, "O how I love thy law! I will run the way of thy commandments, when thou shalt enlarge my heart (Ps. cxix. 32), when thou shalt enlarge it either with love or with thy Spirit, the spring of love." 3. What is and ought to be the result and effect of regeneration—an intellectual spiritual conquest of this world: For whatsoever is born of God, or, as in some copies, whosoever is born of God, overcometh the world, v. 4. He that is born of God is born for God, and consequently for another world. He has a temper and disposition that tend to a higher and better world; and he is furnished with such arms, or such a weapon, whereby he can repel and conquer this; as it is added, And this is the victory that overcometh the world, even our faith, v. 4. Faith is the cause of victory, the means, the instrument, the spiritual armour and artillery by which we overcome; for, (1.) In and by faith we cleave to Christ, in contempt of, and opposition to, the world. (2.) Faith works in and by love to God and Christ, and so withdraws us from the love of the world. (3.) Faith sanctifies the heart, and purifies it from those sensual lusts by which the world obtains such sway and dominion over souls. (4.) It receives and derives strength from the object of it, the Son of God, for conquering the frowns and flatteries of the world. (5.) It obtains by gospel promise a right to the indwelling Spirit of grace, that is greater than he who dwells in the world. (6.) It sees an invisible world at hand, with which this world is not worthy to be compared, and into which it tells the soul in which it resides it must be continually prepared to enter; and thereupon,

III. The apostle concludes that it is the real Christian that is the true conqueror of the world: Who is he then that overcometh the world, but he that believeth that Jesus is the Son of God? v. 5. It is the world that lies in our way to heaven, and is the great impediment to our entrance there. But he who believes that Jesus is the Son of God believes therein that Jesus Came from God to be the Saviour of the world, and powerfully to conduct us from the world to heaven, and to God, who is fully to be enjoyed there. And he who so believes must needs by this faith overcome the world. For, 1. He must be well satisfied that this world is a vehement enemy to his soul, to his holiness, his salvation, and his blessedness. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world, ch. ii. 16. 2. He sees it must be a great part of the Saviour's work, and of his own salvation, to be redeemed and rescued from this malignant world. Who gave himself for our sins, that he might deliver us from this present evil world, Gal. i. 4. 3. He sees in and by the life and conduct of the Lord Jesus on earth that this world is to be renounced and overcome. 4. He perceives that the Lord Jesus conquered the world, not for himself only, but for his followers; and they must study to be partakers of his victory. Be of good cheer, I have overcome the world. 5. He is taught and influenced by the Lord Jesus's death to be mortified and crucified to the world. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world, Gal. vi. 14. 6. He is begotten by the resurrection of Jesus Christ from the dead to the lively hope of a blessed world above, 1 Pet. i. 3. 7. He knows that the Saviour has gone to heaven, and is there preparing a place for his serious believers, John xiv. 2. 8. He knows that his Saviour will come again thence, and will put an end to this world, and judge the inhabitants of it, and receive his believers to his presence and glory, John xiv. 3. 9. He is possessed with a spirit and disposition that cannot be satisfied with this world, that look beyond it, and are still tending, striving, and pressing, towards the world in heaven. In this we groan, earnestly desiring to be clothed upon with our house which is from heaven, 2 Cor. v. 2. So that it is the Christian religion that affords its proselytes a universal empire. It is the Christian revelation that is the great means of conquering the world, and gaining another that is most pure and peaceful, blessed and eternal. It is there, in that revelation, that we see what are the occasion and ground of the quarrel and contest between the holy God and this rebellious world. It is there that we meet with sacred doctrine (both speculative and practical), quite contrary to the tenour, temper, and tendency of this world. It is by that doctrine that a spirit is communicated and diffused which is superior and adverse to the spirit of the world. It is there we see that the Saviour himself was not of this world that his kingdom was not and is not so, that it must be separated from the world and gathered out of it for heaven and for God. There we see that the Saviour designs not this world for the inheritance and portion of his saved company. As he has gone to heaven himself, so he assures them he goes to prepare for their residence there, as designing they should always dwell with him, and allowing them to believe that if in this life, and this world only, they had hope in him, they should at last be but miserable. It is there that the eternal blessed world is most clearly revealed and proposed to our affection and pursuit. It is there that we are furnished with the best arms and artillery against the assaults and attempts of the world. It is there that we are taught how the world may be out-shot in its own bow, or its artillery turned against itself; and its oppositions, encounters, and persecutions, be made serviceable to our conquest of the world, and to our motion and ascent to the higher heavenly world: and there we are encouraged by a whole army and cloud of holy soldiers, who have in their several ages, posts, and stations, overcome the world, and won the crown. It is the real Christian that is the proper hero, who vanquishes the world and rejoices in a universal victory. Nor does he (for he is far superior to the Grecian monarch) mourn that there is not another world to be subdued, but lays hold on the eternal world of life, and in a sacred sense takes the kingdom of heaven by violence too. Who in all the world but the believer on Jesus Christ can thus overcome the world?

The Witnesses in Heaven and on Earth. (a. d. 80.)

6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. 7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. 9 If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son.

The faith of the Christian believer (or the believer in Christ) being thus mighty and victorious, it had need to be well founded, to be furnished with unquestionable celestial evidence concerning the divine mission, authority, and office of the Lord Jesus; and it is so; he brings his credentials along with him, and he brings them in a way by which he came and in the witness that attends him.

I. In the way and manner by which he came; not barely by which he came into the world, but by and with which he came, and appeared, and acted, as a Saviour in the world: This is he that came by water and blood. He came to save us from our sins, to give us eternal life, and bring us to God; and, that he might the more assuredly do this, he came by, or with, water and blood. Even Jesus Christ; Jesus Christ, I say, did so; and none but he. And I say it again, not by or with water only, but by and with water and blood, v. 6. Jesus Christ came with water and blood, as the notes and signatures of the true effectual Saviour of the world; and he came by water and blood as the means by which he would heal and save us. That he must and did thus come in his saving office may appear by our remembering these things:—

1. We are inwardly and outwardly defiled. (1.) Inwardly, by the power and pollution off sin and in our nature. For our cleansing from this we need spiritual water; such as can reach the soul and the powers of it. Accordingly, there is in and by Christ Jesus the washing of regeneration and the renewing of the Holy Ghost. And this was intimated to the apostles by our Lord, when he washed their feet, and said to Peter, who refused to be washed, Except I wash thee, thou hast no part in me. (2.) We are defiled outwardly, by the guilt and condemning power of sin upon our persons. By this we are separated from God, and banished from his favourable, gracious, beatific presence for ever. From this we must be purged by atoning blood. It is the law or determination in the court of heaven that without shedding of blood there shall be no remission, Heb. ix. 22. The Saviour from sin therefore must come with blood.

2. Both these ways of cleansing were represented in the old ceremonial institutions of God. Persons and things must be purified by water and blood. There were divers washings and carnal ordinances imposed till the time of reformation, Heb. ix. 10. The ashes of a heifer, mixed with water, sprinkling the unclean, sanctifieth to the purifying of the flesh, Heb. ix. 13; Num. xix. 9. And likewise almost all things are, by the law, purged with blood, Heb. ix. 22. As those show us our double defilement, so they indicate the Saviour's two-fold purgation.

3. At and upon the death of Jesus Christ, his side being pierced with a soldier's spear, out of the wound there immediately issued water and blood. This the beloved apostle saw, and he seems to have been affected with the sight; he alone records it, and seems to reckon himself obliged to record it, and seems to reckon himself obliged to record it, as containing something mysterious in it: And he that saw it bore record, and his record is true. And he knoweth, being an eye-witness, that he saith true, that you might believe, and that you might believe this particularly, that out of his pierced side forthwith there came water and blood, John xix. 34, 35. Now this water and blood are comprehensive of all that is necessary and effectual to our salvation. By the water our souls are washed and purified for heaven and the region of saints in light. By the blood God is glorified, his law is honoured, and his vindictive excellences are illustrated and displayed. Whom God hath set forth, or purposed, or proposed, a propitiation through faith in his blood, or a propitiation in or by his blood through faith, to declare his righteousness, that he may be just, and the justifier of him that believeth in Jesus, Rom. iii. 25, 26. By the blood we are justified, reconciled, and presented righteous to God. By the blood, the curse of the law being satisfied, and purifying Spirit is obtained for the internal ablution of our natures. Christ hath redeemed us from the curse of the law, that the blessing of Abraham might come on the Gentiles, that we might receive the promise of the Spirit, the promised Spirit, through faith, Gal. iii. 13, &c. The water, as well as the blood, issued out of the side of the sacrificed Redeemer. The water and the blood then comprehend all things that can be requisite to our salvation. They will consecrate and sanctify to that purpose all that God shall appoint or make use of in order to that great end. He loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, Eph. v. 25-27. He who comes by water and blood is an accurate perfect Saviour. And this is he who comes by water and blood, even Jesus Christ! Thus we see in what way and manner, or, if you please, with what utensils, he comes. But we see his credentials also,

II. In the witness that attends him, and that is, the divine Spirit, that Spirit to whom the perfecting of the works of God is usually attributed: And it is the Spirit that beareth witness, v. 6. It was meet that the commissioned Saviour of the world should have a constant agent to support his work, and testify of him to the world. It was meet that a divine power should attend him, his gospel, and servants; and notify to the world upon what errand and office they came, and by what authority they were sent: this was done in and by the Spirit of God, according to the Saviour's own prediction, "He shall glorify me, even when I shall be rejected and crucified by men, for he shall receive or take of mine. He shall not receive my immediate office; he shall not die and rise again for you; but he shall receive of mine, shall proceed on the foundation I have laid, shall take up my institution, and truth, and cause, and shall further show it unto you, and by you to the world," John xvi. 14. And then the apostle adds the commendation or the acceptableness of this witness: Because the Spirit is truth, v. 6. He is the Spirit of God, and cannot lie. There is a copy that would afford us a very suitable reading thus: because, or that, Christ is the truth. And so it indicates the matter of the Spirit's testimony, the thing which he attests, and that is, the truth of Christ: And it is the Spirit that beareth witness that Christ is the truth; and consequently that Christianity, or the Christian religion, is the truth of the day, the truth of God. But it is meet that one or two copies should alter the text; and our present reading is very agreeable, and so we retain it. The Spirit is truth. He is indeed the Spirit of truth, John xiv. 17. And that the Spirit is truth, and a witness worthy of all acceptation, appears in that he is a heavenly witness, or one of the witnesses that in and from heaven bore testimony concerning the truth and authority of Christ. Because (or for) there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. And so v. 7 most appositely occurs, as a proof of the authenticity of the Spirit's testimony; he must needs be true, or even truth itself, if he be not only a witness in heaven, but even one (not in testimony only, for so an angel may be, but in being and essence) with the Father and the Word. But here,

1. We are stopped in our course by the contest there is about the genuineness of v. 7. It is alleged that many old Greek manuscripts have it not. We shall not here enter into the controversy. It should seem that the critics are not agreed what manuscripts have it and what not; nor do they sufficiently inform us of the integrity and value of the manuscripts they peruse. Some may be so faulty, as I have an old printed Greek Testament so full of errata, that one would think no critic would establish a various lection thereupon. But let the judicious collators of copies manage that business. There are some rational surmises that seem to support the present text and reading. As,

(1.) If we admit v. 8, in the room of v. 7, it looks too like a tautology and repetition of what was included in v. 6, This is he that came by water and blood, not by water only, but by water and blood; and it is the Spirit that beareth witness. For there are three that bear witness, the Spirit, the water, and the blood. This does not assign near so noble an introduction of these three witnesses as our present reading does.

(2.) It is observed that many copies read that distinctive clause, upon the earth: There are three that bear record upon the earth. Now this bears a visible opposition to some witness or witnesses elsewhere, and therefore we are told, by the adversaries of the text, that this clause must be supposed to be omitted in most books that want v. 7. But it should for the same reason be so in all. Take we v. 6, This is he that came by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. It would not now naturally and properly be added, For there are three that bear record on earth, unless we should suppose that the apostle would tell us that all the witnesses are such as are on earth, when yet he would assure us that one is infallibly true, or even truth itself.

(3.) It is observed that there is a variety of reading even in the Greek text, as in v. 7. Some copies read hen eisi—are one; others (at least the Complutensian) eis to hen eisin—are to one, or agree in one; and in v. 8 (in that part that it is supposed should be admitted), instead of the common en te ge—in earth, the Complutensian reads epi tes ges—upon earth, which seems to show that that edition depended upon some Greek authority, and not merely, as some would have us believe, upon the authority either of the vulgar Latin or of Thomas Aquinas, though his testimony may be added thereto.

(4.) The seventh verse is very agreeable to the style and the theology of our apostle; as, [1.] He delights in the title the Father, whether he indicates thereby God only, or a divine person distinguished from the Son. I and the Father are one. And Yet I am not alone; because the Father is with me. I will pray the Father, and he shall give you another comforter. If any man love the world, the love of the Father is not in him. Grace be with you, and peace from God the Father, and from the Lord Jesus Christ, the Son of the Father, 2 John 3. Then, [2.] The name the Word is known to be almost (if not quite) peculiar to this apostle. Had the text been devised by another, it had been more easy and obvious, from the form of baptism, and the common language of the church, to have used the name Son instead of that of the Word. As it is observed that Tertullian and Cyprian use that name, even when they refer to this verse; or it is made an objection against their referring to this verse, because they speak of the Son, not the Word; and yet Cyprian's expression seems to be very clear by the citation of Facundus himself. Quod Johannis apostoli testimonium beatus Cyprianus, Carthaginensis antistes et martyr, in epistolâ sive libro, quem de Trinitate scripsit, de Patre, Filio, et Spiritu sancto dictum intelligit; ait enim, Dicit Dominus, Ego et Pater unum sumus; et iterum de Patre, Filio, et Spiritu sancto scriptum est, Et hi tres unum sunt.—Blessed Cyprian, the Carthaginian bishop and martyr, in the epistle or book he wrote concerning the Trinity, considered the testimony of the apostle John as relating to the Father, the Son, and Holy Spirit; for he says, the Lord says, I and the Father are one; and again, of the Father, the Son, and the Holy Spirit it is written, And these three are one. Now it is nowhere written that these are one, but in v. 7. It is probable than that St. Cyprian, either depending on his memory, or rather intending things more than words, persons more than names, or calling persons by their names more usual in the church (both in popular and polemic discourses), called the second by the name of the Son rather than of the Word. If any man can admit Facundus's fancy, that Cyprian meant that the Spirit, the water, and the blood, were indeed the Father, Word, and Spirit, that John said were one, he may enjoy his opinion to himself. For, First, He must suppose that Cyprian not only changed all the names, but the apostle's order too. For the blood (the Son), which Cyprian puts second, the apostle puts last. And, Secondly, He must suppose that Cyprian thought that by the blood which issued out of the side of the Son the apostle intended the Son himself, who might as well have been denoted by the water,—that by the water, which also issued from the side of the Son, the apostle intended the person of the Holy Ghost,—that by the Spirit, which in v. 6 is said to be truth, and in the gospel is called the Spirit of truth, the apostle meant the person of the Father, though he is nowhere else so called when joined with the Son and the Holy Ghost. We require good proof that the Carthaginian father could so understand the apostle. He who so understands him must believe too that the Father, Son, and Holy Spirit, are said to be three witnesses on earth. Thirdly, Facundus acknowledges that Cyprian says that of his three it is written, Et hi tres unum sunt—and these three are one. Now these are the words, not of v. 8, but of v. 7. They are not used concerning the three on earth, the Spirit, the water, and the blood; but the three in heaven, the Father, and the Word, and the Holy Ghost. So we are told that the author of the book De baptismo hæreticorum, allowed to be contemporary with Cyprian, cites John's words, agreeably to the Greek manuscripts and the ancient versions, thus: Ait enim Johannes de Domino nostro in epistolâ nos docens, Hic es qui venit per aquam et sanguinem, Jesus Christus, non in aquâ tantùm, sed in aquâ et sanguine; et Spiritus est qui testimonium perhibet, quia Spiritus est veritas; quia tres testimonium perhibent, Spiritus et aqua et sanguis, et isti tres in unum sunt—For John, in his epistle, says concerning our Lord, This is he, Jesus Christ, who came by water and blood, not in water only, but in water and blood; and it is the Spirit that bears witness, because the Spirit is truth; for there are three that bear witness, the Spirit, the water, and the blood, and these three agree in one. If all the Greek manuscripts and ancient versions say concerning the Spirit, the water, and the blood, that in unum sunt—they agree in one, then it was not of them that Cyprian spoke, whatever variety there might be in the copies in his time, when he said it is written, unum sunt—they are one. And therefore Cyprian's words seem still to be a firm testimony to v. 7, and an intimation likewise that a forger of the text would have scarcely so exactly hit upon the apostolical name for the second witness in heaven, the Word. Them, [3.] As only this apostle records the history of the water and blood flowing out of the Saviour's side, so it is he only, or he principally, who registers to us the Saviour's promise and prediction of the Holy spirit's coming to glorify him, and to testify of him, and to convince the world of its own unbelief and of his righteousness, as in his gospel, ch. xiv. 16, 17, 26; xv. 26; xvi. 7-15. It is most suitable then to the diction and to the gospel of this apostle thus to mention the Holy Ghost as a witness for Jesus Christ. Then,

(5.) It was far more easy for a transcriber, by turning away his eye, or by the obscurity of the copy, it being obliterated or defaced on the top or bottom of a page, or worn away in such materials as the ancients had to write upon, to lose and omit the passage, than for an interpolator to devise and insert it. He must be very bold and impudent who could hope to escape detection and shame; and profane too, who durst venture to make an addition to a supposed sacred book. And,

(6.) It can scarcely be supposed that, when the apostle is representing the Christian's faith in overcoming the world, and the foundation it relies upon in adhering to Jesus Christ, and the various testimony that was attended him, especially when we consider that he meant to infer, as he does (v. 9), If we receive the witness of men, the witness of God is greater; for this (which he had rehearsed before) is the witness of God which he hath testified of his Son. Now in the three witnesses on earth there is neither all the witness of God, nor indeed any witness who is truly and immediately God. The antitrinitarian opposers of the text will deny that either the Spirit, or the water, or the blood, is God himself; but, upon our present reading, here is a noble enumeration of the several witnesses and testimonies supporting the truth of the Lord Jesus and the divinity of his institution. Here is the most excellent abridgment or breviate of the motives to faith in Christ, of the credentials the Saviour brings with him, and of the evidences of our Christianity, that is to be found, I think, in the book of God, upon which single account, even waiving the doctrine of the divine Trinity, the text is worthy of all acceptation.

2. Having these rational grounds on out side, we proceed. The apostle, having told us that the Spirit that bears witness to Christ is truth, shows us that he is so, by assuring us that he is in heaven, and that there are others also who cannot but be true, or truth itself, concurring in testimony with him: For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one, v. 7.

(1.) Here is a trinity of heavenly witnesses, such as have testified and vouched to the world the veracity and authority of the Lord Jesus in his office and claims, where, [1.] The first that occurs in order is the Father; he set his seal to the commission of the Lord Christ all the while he was here; more especially, First, In proclaiming him at his baptism, Matt. iii. 17. Secondly, In confirming his character at the transfiguration, Matt. xvii. 5. Thirdly, In accompanying him with miraculous power and works: If I do not the works of my Father, believe me not; but if I do, though you believe not me, believe the works, that you may know and believe that the Father is in me, and I in him, John x. 37, 38. Fourthly, In avouching at his death, Matt. xxvii. 54. Fifthly, In raising him from the dead, and receiving him up to his glory: He shall convince the world-of righteousness, because I go to my Father, and you see me no more, John xvi. 10, and Rom. i. 4. [2.] The second witness in the Word, a mysterious name, importing the highest nature that belongs to the Saviour of Jesus Christ, wherein he existed before the world was, whereby he made the world, and whereby he was truly God with the Father. He must bear witness to the human nature, or to the man Christ Jesus, in and by whom he redeemed and saved us; and he bore witness, First, By the mighty works that he wrought. John v. 17, My Father worketh hitherto, and I work. Secondly, In conferring a glory upon him at his transfiguration. And we beheld his glory, the glory as of the only-begotten of the Father, John i. 14. Thirdly, In raising him from the dead. John ii. 19, Destroy this temple, and in three days will I raise it up. [3.] The third witness is the Holy Ghost, or the Holy Spirit, and august, venerable name, the possessor, proprietor, and author of holiness. True and faithful must he be to whom the Spirit of holiness sets his seal and solemn testimony. So he did to the Lord Jesus, the head of the Christian world; and that in such instances as these:— First, In the miraculous production of his immaculate human nature in the virgin's womb. The Holy Ghost shall come upon thee, Luke i. 35, &c. Secondly, In the visible descent upon him at his baptism. The Holy Ghost descended in a bodily shape, Luke iii. 22, &c. Thirdly, In an effectual conquest of the spirits of hell and darkness. If I cast out devils by the Spirit of God, then the kingdom of God has come unto you, Matt. xii. 28. Fourthly, In the visible potent descent upon the apostles, to furnish them with gifts and powers to preach him and his gospel to the world after he himself had gone to heaven, Acts i. 4, 5; ii. 2-4, &c. Fifthly, In supporting the name, gospel, and interest of Christ, by miraculous gifts and operations by and upon the disciples, and in the churches, for two hundred years (1 Cor. xii. 7), concerning which see Dr. Whitby's excellent discourse in the preface to the second volume of his Commentary on the New Testament. These are witnesses in heaven; and they bear record from heaven; and they are one, it should seem, not only in testimony (for that is implied in their being three witnesses to one and the same thing), but upon a higher account, as they are in heaven; they are one in their heavenly being and essence; and, if one with the Father, they must be one God.

(2.) To these there is opposed, though with them joined, a trinity of witnesses on earth, such as continue here below: And there are three that bear witness on earth, the spirit, the water, and the blood; and these three agree in one, v. 8. [1.] Of these witnesses the first is the spirit. This must be distinguished from the person of the Holy Ghost, who is in heaven. We must say then, with the Saviour (according to what is reported by this apostle), that which is born of the Spirit is spirit, John iii. 6. The disciples of the Saviour are, as well as others, born after the flesh. They come into the world endued with a corrupt carnal disposition, which is enmity to God. This disposition must be mortified and abolished. A new nature must be communicated. Old lusts and corruptions must be eradicated, and the true disciple become a new creature. The regeneration or renovation of souls is a testimony to the Saviour. It is his actual though initial salvation. It is a testimony on earth, because it continues with the church here, and is not performed in that conspicuous astonishing manner in which signs from heaven are accomplished. To this Spirit belong not only the regeneration and conversion of the church, but its progressive sanctification, victory over the world, her peace, and love, and joy, and all that grace by which she is made meet for the inheritance of the saints in light. [2.] The second is the water. This was before considered as a means of salvation, now as a testimony to the Saviour himself, and intimates his purity and purifying power. And so it seems to comprehend, First, The purity of his own nature and conduct in the world. He was holy, harmless, and undefiled. Secondly, The testimony of John's baptism, who bore witness of him, prepared a people for him, and referred them to him, Mark i. 4, 7, 8. Thirdly, The purity of his own doctrine, by which souls are purified and washed. Now you are clean through the word that I have spoken unto you, John xv. 3. Fourthly, The actual and active purity and holiness of his disciples. His body is the holy catholic church. Seeing you have purified your souls in obeying the truth through the Spirit, 1 Pet. i. 22. And this signed and sealed by, Fifthly, The baptism that he has appointed for the initiation or introduction of his disciples, in which he signally (or by that sign) says, Except I wash thee, thou hast no part in me. Not the putting away of the filth of the flesh, but the answer of a good conscience towards God, 1 Pet. iii. 21. [3.] The third witness is the blood; this he shed, and this was our ransom. This testifies for Jesus Christ, First, In that it sealed up and finished the sacrifices of the Old Testament, Christ, our Passover, was sacrificed for us. Secondly, In that it confirmed his own predictions, and the truth of all his ministry and doctrine, John xviii. 37. Thirdly, In that it showed unparalleled love to God, in that he would die a sacrifice to his honour and glory, in making atonement for the sins of the world, John xiv. 30, 31. Fourthly, In that it demonstrated unspeakable love to us; and none will deceive those whom they entirely love, John xiv. 13-15. Fifthly, In that it demonstrated the disinterestedness of the Lord Jesus as to any secular interest and advantage. No impostor and deceiver ever proposes to himself contempt and a violent cruel death, John xviii. 36. Sixthly, In that it lays obligation on his disciple to suffer and die for him. No deceiver would invite proselytes to his side and interest at the rate that the Lord Jesus did. You shall be hated of all men for my sake. They shall put you out of their synagogues; and the time comes that whosoever kills you will think that he doeth God service, John xvi. 2. He frequently calls his servants to a conformity with him in sufferings: Let us go forth therefore unto him without the camp, bearing his reproach, Heb. xiii. 13. This shows that neither he nor his kingdom is of this world. Seventhly, The benefits accruing and procured by his blood (well understood) must immediately demonstrate that he is indeed the Saviour of the world. And then, Eighthly, These are signified and sealed in the institution of his own supper: This is my blood of the New Testament (which ratifies the New Testament), which is shed for many, for the remission of sins, Matt. xxvi. 28. Such are the witnesses on earth. Such is the various testimony given to the author of our religion. No wonder if the rejector of all this evidence he judged as a blasphemer of the Spirit of God, and be left to perish without remedy in his sins. These three witnesses (being more different than the three former) are not so properly said to be one as to be for one, to be for one and the same purpose and cause, or to agree in one, in one and the same thing among themselves, and in the same testimony with those who bear record from heaven.

III. The apostle justly concludes, If we receive the witness of men, the witness of God is greater; for this is the witness of God, that he hath testified of his Son, v. 9. Here we have, 1. A supposition well founded upon the premises. Here is the witness of God, the witness whereby God hath testified of his Son, which surely must intimate some immediate irrefragable testimony, and that of the Father concerning his Son; he has by himself proclaimed and avouched him to the world. 2. The authority and acceptableness of his testimony; and that argued from the less to the greater: If we receive the witness of men (and such testimony is and must be admitted in all judicatories and in all nations), the witness of God is greater. It is truth itself, of highest authority and most unquestionable infallibility. And then there is, 3. The application of the rule to the present case: For this is the witness, and here is the witness of God even of the Father, as well as of the Word and Spirit, which he hath testified of, and wherein he hath attested, his Son. God, that cannot lie, hath given sufficient assurance to the world that Jesus Christ is his Son, the Son of his love, and Son by office, to reconcile and recover the world unto himself; he testified therefore the truth and divine origin of the Christian religion, and that it is the sure appointed way and means of bringing us to God.

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

10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. 11 And this is the record, that God hath given to us eternal life, and this life is in his Son. 12 He that hath the Son hath life; and he that hath not the Son of God hath not life. 13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

In those words we may observe,

I. The privilege and stability of the real Christian: He that believeth on the Son of God, hath been prevailed with unfeignedly to cleave to him for salvation, hath the witness in himself, v. 10. He hath not only the outward evidence that others have, but he hath in his own heart a testimony for Jesus Christ. He can allege what Christ and the truth of Christ have done for his soul and what he has seen and found in him. As, 1. He has deeply seen his sin, and guilt, and misery, and his abundant need of such a Saviour. 2. He has seen the excellency, beauty, and office of the Son of God, and the incomparable suitableness of such a Saviour to all his spiritual wants and sorrowful circumstances. 3. He sees and admires the wisdom and love of God in preparing and sending such a Saviour to deliver him from sin and hell, and to raise him to pardon, peace, and communion with God. 4. He has found and felt the power of the word and doctrine of Christ, wounding, humbling, healing, quickening, and comforting his soul. 5. He finds that the revelation of Christ, as it is the greatest discovery and demonstration of the love of God, so it is the most apt and powerful means of kindling, fomenting, and inflaming love to the holy blessed God. 6. He is born of God by the truth of Christ, as v. 1. He has a new heart and nature, a new love, disposition, and delight, and is not the man that formerly he was. 7. He finds yet such a conflict with himself, with sin, with the flesh, the world, and invisible wicked powers, as is described and provided for in the doctrine of Christ. 8. He finds such prospects and such strength afforded him by the faith of Christ, that he can despise and overcome the world, and travel on towards a better. 9. He finds what interest the Mediator has in heaven, by the audiency and prevalency of those prayers that are sent thither in his name, according to his will, and through his intercession. 10. He is begotten again to a lively hope, to a holy confidence in God, in his good-will and love, to a pleasant victory over terrors of conscience, dread of death and hell, to a comfortable prospect of life and immortality, being enriched with the earnest of the Spirit and sealed to the day of redemption. Such assurance has the gospel believer; he has a witness in himself. Christ is formed in him, and he is growing up to the fulness and perfection, or perfect image of Christ, in heaven.

II. The aggravation of the unbeliever's sin, the sin of unbelief: He that believeth not God hath made him a liar. He does, in effect, give God the lie, because he believeth not the record that God gave of his Son, v. 10. He must believe that God did not send his Son into the world, when he has given us such manifold evidence that he did, or that Jesus Christ was not the Son of God, when all that evidence relates to and terminates upon him, or that he sent his Son to deceive the world and to lead it into error and misery, or that he permits men to devise a religion which, in all the parts of it, is a pure, holy, heavenly, undefiled institution, and so worthy to be embraced by the reason of mankind, and yet is but a delusion and a lie, and then lends them his Spirit and power to recommend and obtrude it upon the world, which is to make God the Father, the author and abettor, of the lie.

III. The matter, the substance, or contents of all this divine testimony concerning Jesus Christ: And this is the record, that God hath given to us eternal life, and this life is in his Son, v. 11. This is the sum of the gospel. This is the sum and epitome of the whole record given us by all the aforesaid six witnesses. 1. That God hath given to us eternal life. He has designed it for us in his eternal purpose. He has prepared all the means that are necessary to bring us to it. He has made it over to us by his covenant and promise. And he actually confers a right and title thereto on all who believe on and actually embrace the Son of God. Then, 2. This life is in the Son. The Son is life; eternal life in his own essence and person, John i. 4; 1 John i. 2. He is eternal life to us, the spring of our spiritual and glorious life, Col. iii. 4. From him life is communicated to us, both here in heaven. And thereupon it must follow, (1.) He that hath the Son hath life, v. 12. He that is united to the Son is united to life. He who hath a title to the Son hath a title to life, to eternal life. Such honour hath the Father put upon the Son: such honour must we put upon him too. We must come and kiss the Son, and we shall have life. (2.) He that hath not the Son of God hath not life, v. 12. He continues under the condemnation of the law (John iii. 36); he refuses the Son, who is life itself, who is the procurer of life, and the way to it; he provokes God to deliver him over to endless death for making him a liar, since he believes not this record that God hath given concerning his Son.

IV. The end and reason of the apostle's preaching this to believers. 1. For their satisfaction and comfort: These things have I written unto you that believe on the name of the Son of God, that you may know that you have eternal life, v. 13. Upon all this evidence, and these witnesses, it is but just and meet that there should be those who believe on the name of the Son of God. God increase their number! How much testimony from heaven has the world to answer for! And to three witnesses in heaven must the world be accountable. These believers have eternal life. They have it in the covenant of the gospel, in the beginning and first-fruits of it within them, and in their Lord and head in heaven. These believers may come to know that they have eternal life, and should be quickened, encouraged, and comforted, in the prospect of it: and they should value the scriptures, which are so much written for their consolation and salvation. 2. For their confirmation and progress in their holy faith: And that you may believe on the name of the Son of God (v. 13), may go on believing. Believers must persevere, or they do nothing. To withdraw from believing on the name of the Son of God is to renounce eternal life, and draw back unto perdition. Therefore the evidences of religion and the advantage of faith are to be presented to believers, in order to hearten and encourage them to persevere to the end.

The Sin unto Death. (a. d. 80.)

14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. 16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. 17 All unrighteousness is sin: and there is a sin not unto death.

Here we have,

I. A privilege belonging to faith in Christ, namely, audience in prayer: This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us, v. 14. The Lord Christ emboldens us to come to God in all circumstances, with all our supplications and requests. Through him our petitions are admitted and accepted of God. The matter of our prayer must be agreeable to the declared will of God. It is not fit that we should ask what is contrary either to his majesty and glory or to our own good, who are his and dependent on him. And then we may have confidence that the prayer of faith shall be heard in heaven.

II. The advantage accruing to us by such privilege: If we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him, v. 15. Great are the deliverances, mercies, and blessings, which the holy petitioner needs. To know that his petitions are heard or accepted is as good as to know that they are answered; and therefore that he is so pitied, pardoned, or counselled, sanctified, assisted, and saved (or shall be so) as he is allowed to ask of God.

III. Direction in prayer in reference to the sins of others: If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for those that sin not unto death. There is a sin unto death: I do not say that he shall pray for it, v. 16. Here we may observe, 1. We ought to pray for others as well as for ourselves; for our brethren of mankind, that they may be enlightened, converted, and saved; for our brethren in the Christian profession, that they may be sincere, that their sins may be pardoned, and that they may be delivered from evils and the chastisements of God, and preserved in Christ Jesus. 2. There is a great distinction in the heinousness and guilt of sin: There is a sin unto death (v. 16), and there is a sin not unto death, v. 17. (1.) There is a sin unto death. All sin, as to the merit and legal sentence of it, is unto death. The wages of sin is death; and cursed is every one that continueth not in all things that are written in the book of the law, to do them, Gal. iii. 10. But there is a sin unto death in opposition to such sin as is here said not to be unto death. There is therefore, (2.) A sin not unto death. This surely must include all such sin as by divine or human constitution may consist with life; in the human constitution with temporal or corporal life, in the divine constitution with corporal or with spiritual evangelical life. [1.] There are sins which, by human righteous constitution, are not unto death; as divers pieces of injustice, which may be compensated without the death of the delinquent. In opposition to this there are sins which, by righteous constitution, are to death, or to a legal forfeiture of life; such as we call capital crimes. [2.] Then there are sins which, by divine constitution, are unto death; and that either death corporal or spiritual and evangelical. First, Such as are, or may be, to death corporal. Such may the sins be either of gross hypocrites, as Ananias and Sapphira, or, for aught we know, of sincere Christian brethren, as when the apostle says of the offending members of the church of Corinth, For this cause many are weak and sickly among you, and many sleep, 1 Cor. xi. 30. There may be sin unto corporal death among those who may not be condemned with the world. Such sin, I said, is, or may be, to corporal death. The divine penal constitution in the gospel does not positively and peremptorily threaten death to the more visible sins of the members of Christ, but only some gospel-chastisement; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth, Heb. xii. 6. There is room left for divine wisdom or goodness, or even gospel severity, to determine how far the chastisement or the scourge shall proceed. And we cannot say but that sometimes it may (in terrorem—for warning to others) proceed even to death. Then, Secondly, There are sins which, by divine constitution, are unto death spiritual and evangelical, that is, are inconsistent with spiritual and evangelical life, with spiritual life in the soul and with an evangelical right to life above. Such are total impenitence and unbelief for the present. Final impenitence and unbelief are infallibly to death eternal, as also a blaspheming of the Spirit of God in the testimony that he has given to Christ and his gospel, and a total apostasy from the light and convictive evidence of the truth of the Christian religion. These are sins involving the guilt of everlasting death. Then comes,

IV. The application of the direction for prayer according to the different sorts of sin thus distinguished. The prayer is supposed to be for life: He shall ask, and he (God) shall give them life. Life is to be asked of God. He is the God of life; he gives it when and to whom he pleases, and takes it away either by his constitution or providence, or both, as he thinks meet. In the case of a brother's sin, which is not (in the manner already mentioned) unto death, we may in faith and hope pray for him; and particularly for the life of soul and body. But, in case of the sin unto death in the forementioned ways, we have no allowance to pray. Perhaps the apostle's expression, I do not say, He shall pray for it, may intend no more than, "I have no promise for you in that case; no foundation for the prayer of faith." 1. The laws of punitive justice must be executed, for the common safety and benefit of mankind: and even an offending brother in such a case must be resigned to public justice (which in the foundation of it is divine), and at the same time also to the mercy of God. 2. The removal of evangelical penalties (as they may be called), or the prevention of death (which may seem to be so consequential upon, or inflicted for, some particular sin), can be prayed for only conditionally or provisionally, that is, with proviso that it consist with the wisdom, will, and glory of God that they should be removed, and particularly such death prevented. 3. We cannot pray that the sins of the impenitent and unbelieving should, while they are such, be forgiven them, or that any mercy of life or soul, that suppose the forgiveness of sin, should be granted to them, while they continue such. But we may pray for their repentance (supposing them but in the common case of the impenitent world), for their being enriched with faith in Christ, and thereupon for all other saving mercies. 4. In case it should appear that any have committed the irremissible blasphemy against the Holy Ghost, and the total apostasy from the illuminating convictive powers of the Christian religion, it should seem that they are not to be prayed for at all. For what remains but a certain fearful expectation of judgment, to consume such adversaries? Heb. x. 27. And these last seem to be the sins chiefly intended by the apostle by the name of sins unto death. Then, 5. The apostle seems to argue that there is sin that is not unto death; thus, All unrighteousness is sin (v. 17); but, were all unrighteousness unto death (since we have all some unrighteousness towards God or man, or both, in omitting and neglecting something that is their due), then we were all peremptorily bound over to death, and, since it is not so (the Christian brethren, generally speaking, having right to life), there must be sin that is not to death. Though there is no venial sin (in the common acceptation), there is pardoned sin, sin that does not involve a plenary obligation to eternal death. If it were not so, there could be no justification nor continuance of the justified state. The gospel constitution or covenant abbreviates, abridges, or rescinds the guilt of sin.

Privileges of Believers. (a. d. 80.)

18 We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not. 19 And we know that we are of God, and the whole world lieth in wickedness. 20 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. 21 Little children, keep yourselves from idols. Amen.

Here we have,

I. A recapitulation of the privileges and advantages of sound Christian believers. 1. They are secured against sin, against the fulness of its dominion or the fulness of its guilt: We know that whosoever is born of God (and the believer in Christ is born of God, v. 1) sinneth not (v. 18), sinneth not with that fulness of heart and spirit that the unregenerate do (as was said ch. iii. 6, 9), and consequently not with that fulness of guilt that attends the sins of others; and so he is secured against that sin which is unavoidably unto death, or which infallibly binds the sinner over unto the wages of eternal death; the new nature, and the inhabitation of the divine Spirit thereby, prevent the admission of such unpardonable sin. 2. They are fortified against the devil's destructive attempts: He that is begotten of God keepeth himself, that is, is enabled to guard himself, and the wicked one toucheth him not (v. 18), that is, that the wicked one may not touch him, namely, to death. It seems not to be barely a narration of the duty or the practice of the regenerate; but an indication of their power by virtue of their regeneration. They are thereby prepared and principled against the fatal touches, the sting, of the wicked one; he touches not their souls, to infuse his venom there a he does in others, or to expel that regenerative principle which is an antidote to his poison, or to induce them to that sin which by the gospel constitution conveys an indissoluble obligation to eternal death. He may prevail too far with them, to draw them to some acts of sin; but it seems to be the design of the apostle to assert that their regeneration secures them from such assaults of the devil as will bring them into the same case and actual condemnation with the devil. 3. They are on God's side and interest, in opposition to the state of the world: And we know that we are of God, and the whole world lieth in wickedness, v. 19. Mankind are divided into two great parties of dominions, that which belongs to God and that which belongs to wickedness or to the wicked one. The Christian believers belong to God. They are of God, and from him, and to him, and for him. They succeed into the right and room of the ancient Israel of God, of whom it is said, The Lord's people is his portion, his estate in this world; Jacob is the lot of his inheritance, the dividend that has fallen to him by the lot of his own determination (Deut. xxxii. 9); while, on the contrary, the whole world, the rest, being by far the major part, lieth in wickedness, in the jaws in the bowels of the wicked one. There are, indeed, were we to consider the individuals, many wicked ones, many wicked spirits, in the heavenly or the ethereal places; but they are united in wicked nature, policy, and principle, and they are united also in one head. There is the prince of the devils and of the diabolical kingdom. There is a head of the malignity and of the malignant world; and he has such sway here that he is called the god of this world. Strange that such a knowing spirit should be so implacably incensed against the Almighty and all his interests, when he cannot but know that it must end in his own overthrow and everlasting damnation! How tremendous is the judgment of God upon that wicked one! May the God of the Christian world continually demolish his dominion in this world, and translate souls into the kingdom of his dear Son! 4. They are enlightened in the knowledge of the true eternal God: "And we know that the Son of God has come, and has given as an understanding, that we may know him that is true, v. 20. The Son of God has come into our world, and we have seen him, and know him by all the evidence that has already been asserted; he has revealed unto us the true God (as John i. 18), and he has opened our minds too to understand that revelation, given us an internal light in our understandings, whereby we may discern the glories of the true God; and we are assured that it is the true God that he hath discovered to us. He is infinitely superior in purity, power, and perfection, to all the gods of the Gentiles. He has all the excellences, beauties, and riches, of the living and true God. It is the same God that, according to Moses's account, made the heavens and the earth, the same who took our fathers and patriarchs into peculiar covenant with himself, the same who brought our ancestors out of Egypt, who gave us the fiery law upon mount Sinai, who gave us his holy oracles, promised the call and conversion of the Gentiles. By his counsels and works, by his love and grace, by his terrors and judgments, we know that he, and he alone, in the fulness of his being, is the living and true God." It is a great happiness to know the true God, to know him in Christ; it is eternal lie, John xvii. 3. It is the glory of the Christian revelation that it gives the best account of the true God, and administers the best eye-salve for our discerning the living and true God. 5. They have a happy union with God and his Son: "And we are in him that is true, even (or and) in his Son Jesus Christ, v. 20. The Son leads us to the Father, and we are in both, in the love and favour of both, in covenant and federal alliance with both, in spiritual conjunction with both by the inhabitation and operation of their Spirit: and, that you may know how great a dignity and felicity this is, you must remember that this true one is the true God and eternal life" or rather (as it should seem a more natural construction), "This same Son of God is himself also the true God and eternal life" (John i. 1, and here, ch. i. 2), "so that in union with either, much more with both, we are united to the true God and eternal life." Then we have,

II. The apostle's concluding monition: "Little children" (dear children, as it has been interpreted), "keep yourselves from idols, v. 21. Since you know the true God, and are in him, let your light and love guard you against all that is advanced in opposition to him, or competition with him. Flee from the false gods of the heathen world. They are not comparable to the God whose you are and whom you serve. Adore not your God by statues and images, which share in his worship. Your God is an incomprehensible Spirit, and is disgraced by such sordid representations. Hold no communion with your heathen neighbours in their idolatrous worship. Your God is jealous, and would have you come out, and be separated from among them; mortify the flesh, and be crucified to the world, that they may not usurp the throne of dominion in the heart, which is due only to God. The God whom you have known is he who made you, who redeemed you by his Son, who has sent his gospel to you, who has pardoned your sins, begotten you unto himself by his Spirit, and given you eternal life. Cleave to him in faith, and love, and constant obedience, in opposition to all things that would alienate your mind and heart from God. To this living and true God be glory and dominion for ever and ever. Amen."

CHAP. V. Verſe 1. Loveth him alſo that is begotten]

His love, as Aarons ointment, ſloweth down from the head to the meaneſt member. Gods image whereſoever it appeareth, is very lovely.

Verſe 2. That we love the children of God] Really, aright, and not for ſelf or ſiniſter reſpects. Godlineſſe begins in the tight knowledge of our ſelves, and ends in the right knowledge of God. a Chriſtian begins with loving God for himſelf, but he ends in loving himſelf and others, in and for Chriſt.

Verſe 3. For this is, &c.] See the Note on Joh. 14.15.

His commandments are not] See the Note on Mat. 11.30

Verſe 4. Even our faith] Which ſhews a man a better project, puts his head into heaven afore-hand, gives him to taſte of the hidden manna. Now his mouth will not water after homely proviſions that hath lately taſted of delicate ſuſtenance. Are we afraid of men, ſaith one? faith ſets hell before us, Are we allured by the world? faith ſets heaven before us.

Verſe 5. But he that beleeveth] A believer walketh about the world as a conquerour. He ſaith of theſe things here below, as Socrates did when he came into a fair, and ſaw there ſundry commodities to be ſold, Quam mult is ego non egeo? Nec babeo, nec careo, nec curo, as another ſaid, I neither have theſe things, nor need them, nor care for them. He hath his feet, where other mens heads are, Prov. 15.24. Rev. 12.1.

Verſe 6. That came by water and bloud] So to fulfill and anſwer the legall waſhings and ſacrifices, ſo to ſignifie that he juſtifieth none by his merit, but whom he ſactifieth by his spirit: and ſo to ſet forth the two Sacraments of the new Teſtament. See The Note on Joh. 1934.

Verſe 7. Three that bear record] viz. That Jeſus Chriſt is the Son of God. Theſe three heavenly Witneſſes have given teſtimony hereof in earth. See the Note on Joh. 5.32 & 8.18.

Theſe three are one] In eſſence and will. As if three lamps were lighted in one chamber, albeit the lamps be divers, yet the lights cannot be ſevered: ſo in the God-head, as there is a diſtinction of perſons, ſo a ſimplicity of nature.

Verſe 8. The Spirit and the Water] The Spirit of ſactification teſtified by ſaving graces and new divine gifts, the water of repentance, and the bloud of Chriſt applied by faith. Theſe be the three Witneſſes of a mans happineſſe here. When the waters of ſactification are troubled and muddy, let us run to the witneſſe of bloud.

Verſe 9. If we receive, &c.] If two or three witneſſes eſtabliſh a truth with men, ſhall we deny that honour to Gods teſtimony?

Verſe 10. Hath the witneſſe in himſelf] Carries in his heart the counterpane of all the promiſes.

Hath made him aliar] As one may deny God in deed, as well as in word, ſo he may give him the lie too in like manner, ſc. by going away, and not heeding all the grace that he offereth by Chriſt: for ſuch a one ſaith in effect, Tuſh, thee is no ſuch thing as Chriſt: or at leaſt no ſuch benefit to be reaped by his paſſion, as they would perſwade us, &c.

Verſe 11. That God hath given to us, &c,] How plain is the holy Scripture in things needfull to ſalvation? Theſe God hath written for us, as it were, which the beam of the Sun, that none may plead difficulty. But we are, moſt of us, of the Athenian ſtrain, of whom Tully ſaies the Proverb went, Athenienſes ſ[illegible: 1 letter]ire quae recta ſunt, ſed facere nolle, that they knew what was right, Cic deſenct. but had no minde to make uſe of it.

Verſe 12. Hath life] For he is the prince and principle of life: and all out of him are dead whiles they live. Non ille din vixit, ſed diu fuit, ſaith Seneca of one, Non multum navigavit, ſed multum jactatus eſt, of another at ſea, He was long, but he lived little, He was much toſſed, but not much furthered, He moved much, but removed not at all, as a horſe in a mill, as a dog in a wheel, &c. See the Note on Joh. 1.4.

Verſe 13. That ye may believe] That ye may be confirmed, continued and encreaſed in it.

Verſe 14. According to his will] One ſaid, he could have what he would of god, and Fiat voluntas mea, ſaid Luther in a certain praier, but then he finely fals off with, Men voluntas, Domine, quiatua, Let my will be done, Lord, but ſo far forth, as it is thy will.

Verſe 15. We know that we have] Iste vir potuit quod voluit, That man could do what he would with God, ſaid one concerning Luther. See the Note on Joh. 15.16.

Verſe 16.Act. and Mon. ſol, 46. A ſinne which is not unto death] when John Frith and Andrew Hewet were at the ſtake, Dr Cook openly admoniſhed all the people, that they ſhould in no wiſe pray for them, no more then they would do for a dog. At which words Frith ſmiling, deſired the Lord to forgive him.

There is a ſinne unto death] That unpardonable ſin of doing deſpite to the Spirit of grace. Rockwood, a chief perſectour at Callice in the daies of Henry the 8. to his laſt breath ſtaring and raging, cried, the was utterly damned: And being willed to ask God mercy, Ibid. 1119. he braied and cried our, All too late: for I have ſought maliciouſly the deaths of a number of the honeſteſt men in the town, whom I knew to be ſo: All too late therefore, All too late.

Verſe 17. There is a ſin not unto death] All fins and blaſphemies ſhall be forgiven unto men: but the blaſphemy againſt the holy Ghoſt, &c. See the Note on Mat. 12.31, 32.

Verſe 18. Sinneth nor] ſc. That ſin to death, v. 16. not other ſins, as other men do. See the Note on Chap. 3.9.

And that wicked one toncheth him not] viz. Tactu qualitativo, as Cajetan expoundeth it, with a deadly touch: he thruſts not in his ſting ſo far as to infuſe the venome of that ſin that is properly his ſin, Joh. 8.44. and with which he toucheth their ſpirits that become the ſerpents feed.

Verſe 19. Lieth in Wickedneſſe] As a lubber in a lake, as a carcaſe in its ſlime. In fermento tota jacet uxor, ſaith he in Plautus. This people is wholly ſet upon Wickedneſſe, ſaid Aaron, Exod. 32.22. is under the power and vaſſallage of the devil. Nil mundum in mundo.

Verſe 20. And we know] This he brings in here for a corollary and concluſion of all.

Verſe 21. Keep your ſelves from idols] Negatively at leaſt (as thoſe 7000 in Iſrael, that had not bowed their knees to Baal) if not poſitively, by open declaration of your utter diſlike, as did Daniel and his aſſociates.

Whosoever believeth that Jesus is the Christ. Is the Messiah; the anointed of God. On the meaning of the word Christ, Mt 1:1. Of course it is meant here that the proposition, that "Jesus is the Christ," should be believed or received in the true and proper sense, in order to furnish evidence that any one is born of God. Comp. 1Jn 4:3. It cannot be supposed that a mere intellectual acknowledgment of the proposition that Jesus is the Messiah is all that is meant, for that is not the proper meaning of the word believe in the Scriptures. That word, in its just sense, implies that the truth which is believed should make its fair and legitimate impression on the mind, or that we should feel and act as if it were true. Mk 16:16. If, in the proper sense of the phrase, a man does believe that Jesus is the Christ, receiving him as he is revealed as the Anointed of God, and a Saviour, it is undoubtedly true that that constitutes him a Christian, for that is what is required of a man in order that he may be saved. Acts 8:37. Is born of God. Or rather, "is begotten of God." Jn 3:3. And every one that loveth him that begat. That loves that God who has thus begotten those whom he has received as his children, and to whom he sustains the endearing relation of Father. Loveth him also that is begotten of him. That is, he will love all the true children of God; all Christians. 1Jn 4:20. The general idea is, that as all Christians are the children of the same Father; as they constitute one family; as they all bear the same image; as they share his favour alike; as they are under the same obligation of gratitude to him, and are bound to promote the same common cause, and are to dwell together in the same home for ever, they should therefore love one another. As all the children in a family love their common father, so it should be in the great family of which God is the Head.

(a) "Whosoever believeth" Jn 1:12,13

By this we know that we love the children of God, etc. This is repeating the same truth in another form. "As it is universally true that if we love him who has begotten us, we shall also love his children, or our Christian brethren, so it is true also that if we love his children it will follow that we love him." In other places, the apostle says that we may know that we love God if we love those who bear his image, 1Jn 3:14. He here says, that there is another way of determining what we are. We may have undoubted evidence that we love God, and from that, as the basis of an argument, we may infer that we have true love to his children. Of the fact that we may have evidence that we love God, apart from that which we derive from our love to his children, there can be no doubt. We may be conscious of it; we may find pleasure in meditating on his perfections; we may feel sure that we are moved to obey him by true attachment to him, as a child may in reference to a father. But, it may be asked, how can it be inferred from this that we truly love his children? Is it not more easy to ascertain this of itself than it ia to determine whether we love God? Comp. 1Jn 4:20. To this it may be answered, that we may love Christians from many motives: we may love them as personal friends; we may love them because they belong to our church, or sect, or party; we may love them because they are naturally amiable: but the apostle says here, that when we are conscious that an attachment does exist towards Christians, we may ascertain that it is genuine, or that it does not proceed from any improper motive, by the fact that we love God. We shall then love him as his children, whatever other grounds of affection there may be towards them.

And keep his commandments. Jn 14:16

For this is the love of God, that we keep his commandments. This constitutes true love; this furnishes the evidence of it. And his commandments are not grievous. Greek, heavy--βαρειαι; that is, difficult to be borne as a burden. See Mt 11:30. The meaning is, that his laws are not unreasonable; the duties which he requires are not beyond our ability; his government is not oppressive. It is easy to obey God when the heart is right; and those who endeavour in sincerity to keep his commandments do not complain that they are hard. All complaints of this kind come from those who are not disposed to keep his commandments. They, indeed, object that his laws are unreasonable; that they impose improper restraints; that they are not easily complied with; and that the Divine government is one of severity and injustice. But no such complaints come from true Christians. They find his service easier than the service of sin, and the laws of God more mild and easy to be complied with than were those of fashion and honour, which they once endeavoured to obey. The service of God is freedom; the service of the world is bondage. No man ever yet heard a true Christian say that the laws of God, requiring him to lead a holy life, were stern and "grievous." But who has not felt this in regard to the inexorable laws of sin? What votary of the world would not say this if he spoke his real sentiments? Comp. Notes, Jn 8:32.

(b) "that we keep" Jn 14:15,21 (c) "not grievous" Ps 119:45, Mt 11:30

For whatsoever is born of God overcometh the world. The world, in its maxims, and precepts, and customs, does not rule him, but he is a freeman. The idea is, that there is a conflict between religion and the world, and that in the heart of every true Christian religion secures the victory, or triumphs. In Jn 16:33, the Saviour says, "Be of good cheer; I have overcome the world." Jn 6:33. He obtained a complete triumph over him "who rules the darkness of the world," and laid the foundation for a victory by his people over all vice, error, and sin. John makes this affirmation of all who are born of God. "Whatsoever," or, as the Greek is, "Everything which is begotten of God," (παντογεγενημενον;) meaning to affirm, undoubtedly, that in every instance where one is truly regenerated, there is this victory over the world. Jas 4:4; 1Jn 2:15, 1Jn 2:16. It is one of the settled maxims of religion, that every man who is a true Christian gains a victory over the world; and consequently a maxim as settled, that where the spirit of the world reigns supremely in the heart there is no true religion. But, if this be a true principle, how many professed Christians are there who are strangers to all claims of piety--for how many are there who are wholly governed by the spirit of this world!

And this is the victory. This is the source or means of the victory which is thus achieved. Even our faith. Faith in the Lord Jesus Christ, 1Jn 5:5. He overcame the world, Jn 16:33, and it is by that faith which makes us one with him, and that imbues us with his Spirit, that we are able to do it also.

(*) "whatsoever" "whosoever" (d) "overcometh" 1Cor 15:57

Who is he, etc. Where is there one who can pretend to have obtained a victory over the world, except he who believes in the Saviour? All else are worldly, and are governed by worldly aims and principles. It is true that a man may gain a victory over one worldly passion; he may subdue some one evil propensity; he may abandon the gay circle, may break away from habits of profaneness, may leave the company of the unprincipled and polluted; but still, unless he has faith in the Son of God, the spirit of the world will reign supreme in his soul in some form. The appeal which John so confidently made in his time may be as confidently made now. We may ask, as he did, where is there one who shows that he has obtained a complete victory over the world, except the true Christian? Where is there one whose end and aim is not the present life? Where is there one who shows that all his purposes in regard to this world are made subordinate to the world to come? There are those now, as there were then, who break away from one form of sin, and from one circle of sinful companions; there are those who change the ardent passions of youth for the soberness of middle or advanced life; there are those who see the folly of profaneness, and of gaiety, and intemperance; there are those who are disappointed in some scheme of ambition, and who withdraw from political conflicts; there are those who are satiated with pageantry, and who, oppressed with the cares of state, as Diocletian and Charles V. were, retire from public life; and there are those whose hearts are crushed and broken by losses, and by the death, or what is worse than death, by the ingratitude of their children, and who cease to cherish the fond hope that their family will be honoured, and their name perpetuated in those whom they tenderly loved--but still there is no victory over the world. Their deep dejection, their sadness, their brokenness of spirit, their lamentations, and their want of cheerfulness, all show that the spirit of the world still reigns in their hearts. If the calamities which have come upon them could be withdrawn; if the days of prosperity could be restored, they would show as much of the spirit of the world as ever they did, and would pursue its follies and its vanities as greedily as they had done before. Not many years or months elapse before the worldly mother who has followed one daughter to the grave, will introduce another into the gay world with all the brilliancy which fashion prescribes; not long will a worldly father mourn over the death of a son before, in the whirl of business and the exciting scenes of ambition, he will show that his heart is as much wedded to the world as it ever was. If such sorrows and disappointments conduct to the Saviour, as they sometimes do; if they lead the troubled mind to seek peace in his blood, and support in the hope of heaven, then a real victory is obtained over the world; and then, when the hand of affliction is withdrawn, it is seen that there has been a work of grace in the soul that has effectually changed all its feelings, and secured a triumph that shall be eternal.

This is he. This Son of God referred to in the previous verse. The object of the apostle in this verse, in connexion with 1Jn 5:8, is to state the nature of the evidence that Jesus is the Son of God. He refers to three well-known things on which he probably had insisted much in his preaching--the water, and the blood, and the Spirit. These, he says, furnished evidence on the very point which he was illustrating, by showing that that Jesus on whom they believed was the Son of God. "This," says he, "is the same one, the very person, to whom the well-known, and important testimony is borne; to him, and him alone, this undisputed things appertain, and not to any other who should claim to be the Messiah; and they all agree on the same one point," 1Jn 5:8.

That came. οελθων. This does not mean that when he came into the world he was accompanied in some way by water and blood; but the idea is, that the water and the blood were clearly manifest during his appearing on earth, or that they were remarkable testimonials in some way to his character and work. An ambassador might be said to come with credentials; a warrior might be said to come with the spoils of victory; a prince might be said to come with the insignia of royalty; a prophet comes with signs and wonders; and the Lord Jesus might also be said to have come with power to raise the dead, and to heal disease, and to cast out devils; but John here fixes the attention on a fact so impressive and remarkable in his view as to be worthy of special remark, that he came by water and blood.

By water. There have been many opinions in regard to the meaning of this phrase. See Pool's Synopsis. Compare also Lucke, in loc. A mere reference to some of these opinions may aid in ascertaining the true interpretation.

(1.) Clement of Alexandria supposes that by water regeneration and faith were denoted, and by blood the public acknowledgment of that.

(2.) Some, and among them Wetstein, have held that the words are used to denote the fact that the Lord Jesus was truly a man, in contradistinction from the doctrine of the Docetae; and that the apostle means to say that he had all the properties of a human being--a spirit or soul, blood, and the watery humours of the body.

(3.) Grotius supposes that by his coming "by water," there is reference to his pure life, as water is the emblem of purity; and he refers to Eze 36:25, Isa 1:16, Jer 4:14. As a sign of that purity, he says that John baptized him, Jn 1:28. A sufficient objection to this view is, that as in the corresponding word blood there is undoubted reference to blood literally, it cannot be supposed that the word water in the same connexion would be used figuratively. Moreover, as Lucke (p. 287) has remarked, water, though a symbol of purity, is never used to denote purity itself, and therefore cannot here refer to the pure life of Jesus.

(4.) Many expositors suppose that the reference is to the baptism of Jesus, and that by his "coming by water and blood," as by the latter there is undoubted reference to his death, so by the former there is reference to his baptism, or to his entrance on his public work. Of this opinion were Tertullian, Ecumenius, Theophylact, among the fathers, and Capellus, lieumann, Stroth, Lange, Ziegler, A. Clarke, Bengel, Rosenmuller, Macknight, and others, among the moderns. A leading argument for this opinion, as alleged, has been that it was then that the Spirit bare witness to him, (Mt 3:16,) and that this is what John here refers to when he says, "It is the Spirit that beareth witness," etc. To this view, Lucke urges substantially the following objections:

(a.) That if it refers to baptism, the phrase would much more appropriately express the fact that Jesus came baptizing others, if that were so, than that he was baptized himself. The phrase would be strictly applicable to John the Baptist, who came baptizing, and whose ministry was distinguished for that, (Mt 3:1;) and if Jesus had baptized in the same manner, or if this had been a prominent characteristic of his ministry, it would be applicable to him. Comp. Jn 4:2. But if it means that he was baptized, and that he came in that way "by water," it was equally true of all the apostles who were baptized, and of all others, and there was nothing so remarkable in the fact that he was baptized as to justify the prominence given to the phrase in this place.

(b.) If reference be had here, as is supposed in this view of the passage, to the "witness" that was borne to the Lord Jesus on the occasion of his baptism, then the reference should have been not to the "water" as the witness, but to the "voice that came from heaven," (Mt 3:17,) for it was that which was the witness in the case. Though this occurred at the time of the baptism, yet it was quite an independent thing, and was important enough to have been referred to. See Lucke, Com. in loc. These objections, however, are not insuperable. Though Jesus did not come baptizing others himself, (Jn 4:2,) and though the phrase would have expressed that if he had, yet, as Christian baptism began with him; as this was the first act in his entrance on public life; as it was by this that he was set apart to his work; and as he designed that this should be always the initiatory rite of his religion, there was no impropriety in saying that his "coming," or his advent in this world, was at the beginning characterized by water, and at the close by blood. Moreover, though the "witness" at his baptism was really borne by a voice from heaven, yet his baptism was the prominent thing; and if we take the baptism to denote all that in fact occurred when he was baptized, all the objections made by Lucke here vanish.

(5.) Some, by the "water" here, have understood the ordinance of baptism as it is appointed by the Saviour to be administered to his people, meaning that the ordinance was instituted by him. So Beza, Calvin, Piscator, Calovius, Wolf, Beausobre, Knapp, Lucke, and others understand it. According to this the meaning would be, that he appointed baptism by water as a symbol of the cleansing of the heart, and shed his blood to effect the ransom of man, and that thus it might be said that he "came by water and blood;" to wit, by these two things as effecting the salvation of men. But it seems improbable that the apostle should have grouped these things together in this way. For

(a.) the "blood" is that which he shed; which pertained to him personally; which he poured out for the redemption of man; and it is clear that, whatever is meant by the phrase "he came," his coming by "water" is to be understood in some sense similar to his coming by "blood;" and it seems incredible that the apostle should have joined a mere ordinance of religion in this way with the shedding of his blood, and placed them in this manner on an equality.

(b.) It cannot be supposed that John meant to attach so much importance to baptism as would be implied by this. The shedding of his blood was essential to the redemption of men; can it be supposed that the apostle meant to teach that baptism by water is equally necessary?

(c.) If this be understood of baptism, there is no natural connexion between that and the "blood" referred to; nothing by which the one would suggest the other; no reason why they should be united. If he had said that he "came" by the appointment of two ordinances for the edification of the church, "baptism and the supper," however singular such a statement might be in some respects, yet there would be a connexion, a reason why they should be suggested together. But why should baptism and the blood shed by the Saviour on the cross be grouped together as designating the principal things which characterized his coming into the world?

(6.) There remains, then, but one other interpretation; to wit, that he refers to the "water and the blood" which flowed from the side of the Saviour when he was pierced by the spear of the Roman soldier. John had himself laid great stress on this occurrence, and on the fact that he had himself witnessed it, Jn 19:34, (Jn 19:35;) and as, in these epistles, he is accustomed to allude to more full statements made in his gospel, it would seem most natural to refer the phrase to that event as furnishing a clear and undoubted proof of the death of the Saviour. This would be the obvious interpretation, and would be entirely clear, if John did not immediately speak of the "water" and the "blood" as separate witnesses, each as bearing witness to an important point, as separate as the "Spirit" and the "water," or the "Spirit" and the "blood ;" whereas, if he refers to the mingled water and blood flowing from his side, they both witness only the same fact, to wit, his death. There was no special significance in the water, no distinct testifying to anything different from the flowing of the blood; but together they bore witness to the one fact that he actually died. But here he seems to suppose that there is some special significance in each. "Not by water only, but by water and blood." "There are three that bear witness, the Spirit, and the water, and the blood, and these three agree in one." These considerations seem to me to make it probable, on the whole, that the fourth opinion, above referred to, and that which has been commonly held in the Christian church, is correct, and that by the "water" the baptism of the Saviour is intended; his baptism as an emblem of his own purity; as significant of the nature of his religion; as a rite which was to be observed in his church at all times. That furnished an important attestation to the fact that he was the Messiah, (comp. Mt 3:15,) for it was by that that he entered on his public work, and it was then that a remarkable testimony was borne to his being the Son of God. He himself "came" thus by water as an emblem of purity; and the water used in his church in all ages in baptism, together with the "blood" and the "Spirit," bears public testimony to the pure nature of his religion. It is possible that the mention of the "water" in his baptism suggested to John also the water which flowed from the side of the Saviour at his death, intermingled with blood; and that though the primary thought, in his mind was the fact that Jesus was baptized, and that an important attestation was then given to his Messiahship, yet he may have instantly adverted to the fact that water performed so important a part, and was so important a symbol through all his work; water at his introduction to his work as an ordinance in his church, as symbolical of the nature of his religion, and even at his death, as a public attestation, in connexion with flowing blood, to the fact that he truly died, in reality, and not, as the Docetae pretended, in appearance only, thus completing the work of the Messiah, and making an atonement for the sins of the world. Comp. Jn 19:34, Jn 19:35.

And blood, referring, doubtless, to the shedding of his blood on the cross. He "came" by that; that is, he was manifested by that to men, or that was one of the forms in which he appeared to men, or by which his coming into the world was characterized. The apostle means to say that the blood shed at his death furnished an important evidence or "witness" of what he was. In what way this was done, 1Jn 5:8. Not by water only, but by water and blood. John the Baptist came "by water only;" that is, he came to baptize the people, and to prepare them for the coming of the Messiah. Jesus was distinguished from him in the fact that his ministry was characterized by the shedding of blood, or the shedding of his blood constituted one of the peculiarities of his work. And it is this Spirit. Evidently the Holy Spirit. That beareth witness. That is, he is the great witness in the matter, confirming all others. He bears witness to the soul that Jesus came "by water and blood," for that would not be received by us without his agency. In what way he does this, 1Jn 5:8.

Because the Spirit is truth. Is so eminently true that he may be called truth itself, as God is so eminently benevolent that he may be called love itself. 1Jn 4:8.

(a) "came by" Jn 19:34

For there are three that bear record in heaven, etc. There are three that witness, or that bear witness--the same Greek word which, in 1Jn 5:8, is rendered bear witness --μαρτυρουντες. There is no passage of the New Testament which has given rise to so much discussion in regard to its genuineness as this. The supposed importance of the verse in its bearing on the doctrine of the Trinity has contributed to this, and has given to the discussion a degree of consequence which has pertained to the examination of the genuineness of no other passage of the New: Testament. On the one hand, the clear testimony which it seems to bear to the doctrine of the Trinity, has made that portion of the Christian church which holds the doctrine reluctant in the highest degree to abandon it; and on the other hand, the same clearness of the testimony to that doctrine, has made those who deny it not less reluctant to admit the genuineness of the passage. It is not consistent with the design of these Notes to go into a full investigation of a question of this sort. And all that can be done is to state, in a brief way, the results which have been reached, in an examination of the question. Those who are disposed to pursue the investigation further, can find all that is to be said in the works referred to at the bottom of the page.* The portion of the passage, in 1Jn 5:7,8, whose genuineness is disputed, is included in brackets in the following quotation, as it stands in the common editions of the New Testament: "For there are three that bear record [in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth,] the Spirit, and the water, and the blood; and these three agree in one." If the disputed passage, therefore, be omitted as spurious, the whole passage will read, "For there are three that bear record, the Spirit, and the water, and the blood; and these three agree in one." The reasons which seem to me to prove that the passage included in brackets is spurious, and should not be regarded as a part of the inspired writings, are briefly the following:

I. It is wanting in all the earlier Greek manuscripts, for it is found in no Greek Ms. written before the sixteenth century. Indeed, it is found in only two Greek manuscripts of any age--one the Codex Montfortianus, or Britannicus, written in the beginning of the sixteenth century, and the other the Codex Ravianus, which is a mere transcript of the text, taken partly from the third edition of Stephen's New Testament, and partly from the Complutensian Polyglott. But it is incredible that a genuine passage of the New Testament should be wanting in all the early Greek manuscripts.

II. It is wanting in the earliest versions, and, indeed, in a large part of the versions of the New Testament which have been made in all former times. It is wanting in both the Syriac versions--one of which was made probably in the first century; in the Coptic, Armenian, Sclavonic, Ehiopic, and Arabic.

III. It is never quoted by the Greek fathers in their controversies on the doctrine of the Trinity--a passage which would be so much in point, and which could not have failed to be quoted if it were genuine; and it is not referred to by the Latin fathers until the time of Vigilius, at the end of the fifth century. If the passage were believed to be genuine--nay, if it were known at all to be in existence, and to have any probability in its favour--it is incredible that in all the controversies which occurred in regard to the Divine nature, and in all the efforts to define the doctrine of the Trinity, this passage should never have been referred to. But it never was; for it must be plain to any one who examines the subject with an unbiased mind, that the passages which are relied on to prove that it was quoted by Athanasius, Cyprian, Augustin, etc., (Wetstein, II., p. 725,) are not taken from this place, and are not such as they would have made if they had been acquainted with this passage, and had designed to quote it.

IV. The argument against the passage from the external proof is confirmed by internal evidence, which makes it morally certain that it cannot be genuine.

(a.) The connexion does not demand it. It does not contribute to advance what the apostle is saying, but breaks the thread of his argument entirely. He is speaking of certain things which bear "witness" to the fact that Jesus is the Messiah; certain things were well known to those to whom he was writing--the Spirit, and the water, and the blood. How does it contribute to strengthen the force of this to say that in heaven there are "three that bear witness"--three not before referred to, and having no connexion with the matter under consideration?

(b.) The language is not such as John would use. He does, indeed, elsewhere use the term Logos, or Word, ολογος Jn 1:1,14 1Jn 1:1, but it is never in this form, "The Father, and the Word;" that is, the terms "Father" and "Word" are never used by him, or by any of the other sacred writers, as correlative. The word Son--ουιος--is the term which is correlative to the Father in every other place as used by John, as well as by the other sacred writers. See 1Jn 1:3, 2:22-24, 4:14, 1Jn 3:9; and the Gospel of John, passim. Besides, the correlative of the term Logos, or Word, with John, is not Father, but God. See Jn 1:1. Comp. Rev 19:13.

(c) Without this passage, the sense of the argument is clear and appropriate. There are three, says John, which bear witness that Jesus is the Messiah. These are referred to in 1Jn 5:6; and in immediate connexion with this, in the argument, (1Jn 5:8,) it is affirmed that their testimony goes to one point, and is harmonious. To say that there are other witnesses elsewhere, to say that they are one, contributes nothing to illustrate the nature of the testimony of these three--the water, and the blood, and the Spirit; and the internal sense of the passage, therefore, furnishes as little evidence of its genuineness as the external proof. It is easy to imagine how the passage found a place in the New Testament. It was at first written, perhaps, in the margin of some Latin manuscript, as expressing the belief of the writer of what was true in heaven, as well as on earth, and with no more intention to deceive than we have when we make a marginal note in a book. Some transcriber copied it into the body of the text, perhaps with a sincere belief that it was a genuine passage, omitted by accident; and then it became too important a passage in the argument for the Trinity, ever to be displaced but by the most clear critical evidence. It was rendered into Greek, and inserted in one Greek manuscript of the 16th century, while it was wanting in all the earlier manuscripts.

VI. The passage is now omitted in the best editions of the Greek Testament, and regarded as spurious by the ablest critics. See Griesbach and Hahn. On the whole, therefore, the evidence seems to me to be clear that this passage is not a genuine portion of the inspired writings, and should not be appealed to in proof of the doctrine of the Trinity. One or two remarks may be made, in addition, in regard to its use.

(1.) Even on the supposition that it is genuine, as Bengel believed it was, and as he believed that some Greek manuscript would yet be found which would contain it **; yet it is not wise to adduce it as a proof-text. It would be much easier to prove the doctrine of the Trinity from other texts, than to demonstrate the genuineness of this.

(2.) It is not necessary as a proof-text. The doctrine which it contains can be abundantly established from other parts of the New Testament, by passages about which there can be no doubt.

(3.) The removal of this text does nothing to weaken the evidence for the doctrine of the Trinity, or to modify that doctrine. As it was never used to shape the early belief of the Christian world on the subject, so its rejection, and its removal from the New Testament, will do nothing to modify that doctrine. The doctrine was embraced, and held, and successfully defended without it, and it can and will be so still.

* Mill. New Test., pp. 379-386; Wetstein, II. 721--727; Father Simon, Crit. Hist. New Test.; Michaelis, Intro. New Test. iv. 412, seq.; Semler, Histor. und Krit. Sammlungen uber die sogenannten Beweistellen der Dogmatik. Erstes Stuck uber, 1 John v. 7; Griesbach, Diatribe in locum, I John v. 7, 8, second edit., New Test., vol. II., appendix 1; and Lucke's Commentary in loc.

** Et tamen etiam atque etiam sperare licet si non autographurn Joanneurn, at alios vetustissimos codices Graecos, qui hanc periocham habeant in occultis providentiae divine forulis adhuc latentes auo tempore productum iri.

(b) "the Father" Jn 8:18 (c) "the Word" Heb 4:12,13, Rev 19:13 (d) "Holy Ghost" Jn 10:30

And there are three that bear witness in earth. This is a part of the text, which, if the reasoning above is correct, is to be omitted. The genuine passage reads, (1Jn 5:7,) "For there are three that bear record, [or witness--μαρτυρουντες,] the Spirit, and the water, and the blood." There is no reference to the fact that it is done "in earth." The phrase was introduced to correspond with what was said in the interpolated passage, that there are three that bear record "in heaven."

The Spirit. Evidently the Holy Spirit. The assertion here is, that that Spirit bears witness to the fact that Jesus is the Son of God, 1Jn 5:5. The testimony of the Holy Ghost to this fact is contained in the following things:

(1.) He did it at the baptism of Jesus. Mt 3:16, Mt 3:17.

(2.) Christ was eminently endowed with the influences of the Holy Spirit; as it was predicted that the Messiah would be, and as it was appropriate he should be, Isa 11:2, 61:1. Compare Lk 4:18; Jn 3:34.

(3.) The Holy Spirit bore witness to his Messiahship, after his ascension, by descending, according to his promise, on his apostles, and by accompanying the message which they delivered with saving power to thousands in Jerusalem, Acts 2.

(4.) He still bears the same testimony on every revival of religion, and in the conversion of every individual who becomes a Christian, convincing them that Jesus is the Son of God. Comp. Jn 16:14,15.

(5.) He does it in the hearts of all true Christians, for "no man can say that Jesus is Lord but by the Holy Ghost," 1Cor 12:3. 1Cor 2:3. The Spirit of God has thus always borne witness to the fact that Jesus is the Christ, and he will continue to do it to the end of time, convincing yet countless millions that he was sent from God to redeem and save lost men.

And the water. 1Jn 5:6. That is, the baptism of Jesus, and the scenes which occurred when he was baptized, furnished evidence that he was the Messiah. This was done in these ways:

(1.) It was proper that the Messiah should be baptized when he entered on his work, and perhaps it was expected; and the fact that he was baptized showed that he had in fact entered on his work as Redeemer. Mt 3:15.

(2.) An undoubted attestation was then furnished to the fact that he was "the Son of God," by the descent of the Holy Spirit in the form of a dove, and by the voice that addressed him from heaven, Mt 3:16,17.

(3.) His baptism with water was an emblem of the purity of his own character, and of the nature of his religion.

(4.) Perhaps it may be implied here, also, that water used in baptism now bears witness to the same thing,

(a.) as it is the ordinance appointed by the Saviour;

(b.) as it keeps up his religion in the world;

(c.) as it is a public symbol of the purity of his religion;

(d.) and as, in every case where it is administered, it is connected with the public expression of a belief that Jesus is the Son of God.

And the blood. There is undoubted allusion here to the blood shed on the cross; and the meaning is, that that blood bore witness also to the fact that he was the Son of God. This it did in the following respects:

(1.) The shedding of the blood showed that he was truly dead--that his work was complete--that he died in reality, and not in appearance only. Jn 19:34, Jn 19:36.

(2.) The remarkable circumstances that attended the shedding of this blood--the darkened sun, the earthquake, the rending of the veil of the temple --showed in a manner that convinced even the Roman centurion that he was the Son of God. Mt 27:54.

(3.) The fact that an atonement was thus made for sin was an important "witness" for the Saviour, showing that he had done that which the Son of God only could do, by disclosing a way by which the sinner may be pardoned, and the polluted soul be made pure.

(4.) Perhaps, also, there may be here an allusion to the Lord's Supper, as designed to set forth the shedding of this blood; and the apostle may mean to have it implied that the representation of the shedding of the blood in this ordinance is intended to keep up the conviction that Jesus is the Son of God. If so, then the general sense is, that that blood--however set before the eyes and the hearts of men--on the cross, or by the representation of its shedding in the Lord's Supper--is a witness in the world to the truth that Jesus is the Son of God, and to the nature of his religion. 1Cor 11:26.

And these three agree in one; ειςτοενεισι. They agree in one thing; they bear on one and the same point, to wit, the fact that Jesus is the Son of God. All are appointed by God as witnesses of this fact; and all harmonize in the testimony which is borne. The apostle does not say that there are no other witnesses to the same thing; nor does he even say that these are the most important or decisive which have been furnished; but he says that these are important witnesses, and are entirely harmonious in their testimony.

(a) "the Spirit" Jn 15:26, Acts 2:2-4, 2Cor 1:22 (b) "water" 1Pet 3:21 (c) "Blood" Heb 13:12

If we receive the witness of men. As we are accustomed to do, and as we must do in courts of justice, and in the ordinary daily transactions of life. We are constantly acting on the belief that what others say is true; that what the members of our families, and our neighbours say is true; that what is reported by travellers is true; that what we read in books, and what is sworn to in courts of justice, is true. We could not get along a single day if we did not act on this belief; nor are we accustomed to call it in question, unless we have reason to suspect that it is false. The mind is so made that it must credit the testimony borne by others; and if this should cease even for a single day, the affairs of the world would come to a pause.

The witness of God is greater. Is more worthy of belief; as God is more true, and wise, and good than men. Men may be deceived, and may undesignedly bear witness to that when is not true--God never can be; men may, for sinister and base purposes, intend to deceive--God never can; men may act from partial observation, from rumours unworthy of credence--God never can; men may desire to excite admiration by the marvellous--God never can; men have deceived--God never has; and though, from these causes, there are many instances where we are not certain that the testimony borne by men is true, yet we are always certain that that which is borne by God is not false. The only question on which the mind ever hesitates is, whether we actually have his testimony, or certainly know what he bears witness to; when that is ascertained, the human mind is so made that it cannot believe that God would deliberately deceive a world. Heb 6:18. Comp. Tit 1:2.

For this is the witness of God, etc. The testimony above referred to--that borne by the Spirit, and the water, and the blood. Who that saw his baptism, and heard the voice from heaven, (Mt 3:16,17,) could doubt that he was the Son of God? Who that saw his death on the cross, and that witnessed the amazing scenes which occurred there, could fail to join with the Roman centurion in saying that this was the Son of God? Who that has felt the influences of the Eternal Spirit on his heart, ever doubted that Jesus was the Son of God? Comp. 1Cor 12:3. Any one of these is sufficient to convince the soul of this; all combined bear on the same point, and confirm it from age to age.

He that believeth on the Son of God hath the witness in himself. The evidence that Jesus is the Son of God. Rom 8:16. This cannot refer to any distinct and immediate revelation of that fact, that Jesus is the Christ, to the soul of the individual, and is not to be understood as independent of the external evidence of that truth, or as superseding the necessity of that evidence; but the "witness" here referred to is the fruit of all the evidence, external and internal, on the heart, producing this result; that is, there is the deepest conviction of the truth that Jesus is the Son of God. There is the evidence derived from the fact that the soul has found peace by believing on him; from the fact that the troubles and anxieties of the mind on account of sin have been removed by faith in Christ; from the new views of God and heaven which have resulted from faith in the Lord Jesus; from the effect of this in disarming death of its terrors; and from the whole influence of the gospel on the intellect and the affections--on the heart and the life, These things constitute a mass of evidence for the truth of the Christian religion, whose force the believer cannot resist, and make the sincere Christian ready to sacrifice anything rather than his religion; ready to go to the stake rather than to renounce his Saviour. 1Pet 3:15. He that believeth not God hath made him a liar. 1Jn 1:10.

Because he believeth not the record, etc. The idea is, that in various ways--at his baptism, at his death, by the influences of the Holy Spirit, by the miracles of Jesus, etc.-- God had become a witness that the Lord Jesus was sent by him as a Saviour, and that to doubt or deny this partook of the same character as doubting or denying any other testimony; that is, it was practically charging him who bore the testimony with falsehood.

(a) "witness in himself" Rom 8:16

And this is the record. This is the sum, or the amount of the testimony (μαρτυρια) which God has given respecting him.

That God hath given to us eternal life. Has provided, through the Saviour, the means of obtaining eternal life. Jn 5:24; Jn 17:2, Jn 17:3.

And this life is in his Son. Is treasured up in him, or is to be obtained through him. Jn 1:4; Jn 1:25; Jn 14:6; Col 3:3.

(*) "record" "witness" (b) "this life" Jn 1:4

He that hath the Son, hath life. Jn 5:24. John evidently designs to refer to that passage in the verse before us, and to state a principle laid down by the Saviour himself. This is the sense of all the important testimony that had ever been borne by God on the subject of salvation, that he who believes in the Lord Jesus already has the elements of eternal life in his soul, and will certainly obtain salvation. Comp. Jn 17:3.

And he that hath not the Son of God, hath not life. He that does not believe on him will not attain to eternal life. Jn 3:36; Mk 16:16.

(c) "He that" Jn 5:24

These things have I written unto you. The things in this epistle respecting the testimony borne to the Lord Jesus.

That believe on the name of the Son of God. To believe on his name, is to believe on himself--the word name often being used to denote the person. Mt 28:19.

That ye may know that ye have eternal life. That you may see the evidence that eternal life has been provided, and that you may be able, by self-examination, to determine whether you possess it. Jn 20:31.

And that ye may believe, etc. That you may continue to believe, or may persevere in believing. He was assured that they actually did believe on him then; but he was desirous of so setting before them the nature of religion, that they would continue to exercise faith in him. It is often one of the most important duties of ministers of the gospel, to present to real Christians such views of the nature, the claims, the evidences, and the hopes of religion, as shall be adapted to secure their perseverance in the faith. In the human heart, even when converted, there is such a proneness to unbelief; the religious affections so easily become cold; there are so many cares pertaining to the world that are fitted to distract the mind; there are so many allurements of sin to draw the affections away from the Saviour; that there is need of being constantly reminded of the nature of religion, in order that the heart may not be wholly estranged from the Saviour. No small part of preaching, therefore, must consist of the re-statement of arguments with which the mind has been before fully convinced; of motives whose force has been once felt and acknowledged; and of the grounds of hope and peace and joy which have already, on former occasions, diffused comfort through the soul. It is not less important to keep the soul, than it is to convert it; to save it from coldness, and deadness, and formality, than it was to impart to it the elements of spiritual life at first. It may be as important to trim a vine, if one would have grapes, as it is to set it out; to keep a garden from being overrun with weeds in the summer, as it was to plant it in the spring.

(d) "ye may know" Jn 20:31

And this is the confidence that we have in him. Marg., concerning. Greek, "towards him," or in respect to him--προςαυτον. The confidence referred to here is that which relates to the answer to prayer. The apostle does not say that this is the only thing in respect to which there is to be confidence in him, but that it is one which is worthy of special consideration. The sense is, that one of the effects of believing on the Lord Jesus (1Jn 5:13) is, that we have the assurance that our prayers will be answered. On the word confidence, 1Jn 3:21; 1Jn 4:17.

That, if we ask any thing according to his will, he heareth us. This is the proper and the necessary limitation in all prayer. God has not promised to grant anything that shall be contrary to his will, and it could not be right that he should do it. We ought not to wish to receive anything that should be contrary to what he judges to be best. No man could hope for good who should esteem his own wishes to be a better guide than the will of God; and it is one of the most desirable of all arrangements that the promise of any blessing to be obtained by prayer should be limited and bounded by the will of God. The limitation here, "according to his will," probably implies the following things:

(1.) In accordance with what he has declared that he is willing to grant. Here the range is large, for there are many things which we know to be in accordance with his will, if they are sought in a proper manner as the forgiveness of sins, the sanctification of the soul, (1Thes 4:3,) comfort in trial, the needful supply of our wants, grace that we may do our duty, wisdom to direct and guide us, (Jas 1:5,) deliverance from the evils which beset us, the influences of his Spirit to promote the cause of religion in the world, and our final salvation. Here is a range of subjects of petition that may gratify the largest wishes of prayer.

(2.) The expression, "according to his will," must limit the answer to prayer to what he sees to be best for us. Of that we are not always good judges. We never perceive it as clearly as our Maker does, and in many things we might be wholly mistaken. Certainly we ought not to desire to be permitted to ask anything which God would judge not to be for our good.

(3.) The expression must limit the petition to what it will be consistent for God to bestow upon us. We cannot expect that he will work a miracle in answer to our prayers; we cannot ask him to bestow blessings in violation of any of the laws which he has ordained, or in any other way than that which he has appointed. It is better that the particular blessing should be withheld from us, than that the laws which he has appointed should be disregarded. It is better that an idle man should not have a harvest, though he should pray for it, than that God should violate the laws by which he has determined to bestow such favours as a reward of industry, and work a special miracle in answer to a lazy man's prayers.

(4.) The expression, "according to his will," must limit the promise to what will be for the good of the whole. God presides over the universe; and though in him there is an infinite fulness, and he regards the wants of every individual throughout his immense empire, yet the interests of the whole, as well as of the individual, are to be consulted and regarded. In a family, it is conceivable that a child might ask for some favour whose bestowment would interfere materially with the rights of others, or be inconsistent with the good of the whole, and in such a case a just father would of course withhold it. With these necessary limitation the range of the promise in prayer is ample; and, with these limitations, it is true beyond a question that he does hear and answer prayer.

And if we know that he hear us. That is, if we are assured of this as a true doctrine, then, even though we may not see immediately that the prayer is answered, we may have the utmost confidence that it is not disregarded, and that it will be answered in the way best adapted to promote our good. The specific thing that we may not indeed be granted, (comp. Lk 22:42, 2Cor 12:8,9,) but the prayer with not be disregarded, and the thing which is most for our good wilt be bestowed upon us. The argument here is derived from the faithfulness of God; from the assurance which we that when he has promised to hear us, there will be, sooner or later a real answer to the prayer.

We know that we have the petitions. That is, evidently, we know that we shall have them, or that the prayer will be answered. It cannot mean that we already have the precise thing for which we prayed, or that will be a real answer to the prayer, for

(a.) the prayer may relate to something future, as protection on a journey, or a harvest, or restoration to health, or the safe return of a son from a voyage at sea, or the salvation of our souls--all of which are future, and which cannot be expected to be granted at once; and

(b.) the answer to prayer is sometimes delayed, though ultimately granted. There may be reasons why the answer should be deferred, and the promise is not that it shall be immediate. The delay may arise from such causes as these:

(1.) To try our faith, and see whether the blessing is earnestly desired.

(2.) Perhaps it could not be at once answered without a miracle.

(3.) It might not be consistent with the Divine arrangements respecting others to grant it to us at once.

(4.) Our own condition may not be such that it would be best to answer it at once. We may need further trial, further chastisement, before the affliction, for example, shall be removed; and the answer to the prayer may be delayed for months or years. Yet, in the meantime, we may have the firmest assurance that the prayer is heard, and that it will be answered in the way and at the period when God shall see it to-be best.

(a) "know" Prov 15:29, Jer 29:12,13 (*) "desired" "asked"

If a man see his brother sin a sin, etc. From the general assurance that God hears prayer, the apostle turns to a particular case in which it may be benevolently and effectually employed, in rescuing a brother from death. There has been great diversity of opinion in, regard to the meaning of this passage, and the views of expositors of the New Testament are by no means settled as to its true sense. It does not comport with the design of these Notes to examine the opinions which have been held in detail. A bare reference, however, to some of them will show the difficulty of determining with certainty what the passage means, and the impropriety of any very great confidence in one's own judgment in the case. Among these opinions are the following. Some have supposed that the sin against the Holy Ghost is intended; some that the phrase denotes any great and enormous sin, as murder, idolatry, adultery; some that it denotes some sin that was punishable by death by the laws of Moses; some that it denotes a sin that subjected the offender to excommunication from the synagogue or the church; some that it refers to sins which brought fatal disease upon the offender, as in the case of those who abused the Lord's Supper at Corinth, (1Cor 11:30;) some that it refers to crimes committed against the laws, for which the offender was sentenced to death, meaning that when the charge alleged was false, and the condemnation unjust, they ought to pray for the one who was condemned to death, and that he would be spared; but that when the offence was one which had been really committed, and the offender deserved to die, they ought not to pray for him, or, in other words, that by "the sin unto death," offences against the civil law are referred to, which the magistrate had no power to pardon, and the punishment of which he could not commute; and by the "sin not unto death," offences are referred to which might be pardoned, and when the punishment might be commuted; some that it refers to sins before and after baptism, the former of which might be pardoned, but the latter of which might not be; and some, and perhaps this is the common opinion among the Roman Catholics, that it refers to sins that might or might not be pardoned after death, thus referring to the doctrine of purgatory. These various opinions may be seen stated more at length in Rosenmuller, Lucke, Pool, (Synopsis,) and Clarke, in loc. To go into an examination of all these opinions would require a volume by itself, and all that can be done here is to furnish what seems to me to be the fair exposition of the passage. The word brother may refer either to a member of the church, whether of the particular church to which one was attached or to another, or it may be used in the larger sense which is common as denoting a fellow-man, a member of the great family of mankind. There is nothing in the word which necessarily limits it to one in the church; there is nothing in the connexion, or in the reason assigned, why what is said should be limited to such an one. The duty here enjoined would be the same whether the person referred to was in the church or not; for it is our duty to pray for those who sin, and to seek the salvation of those whom we see to be going astray, and to be in danger of ruin, wherever they are, or whoever they may be. At the same time, the correct interpretation of the passage does not depend on determining whether the word brother refers to one who is a professed Christian or not.

A sin which is not unto death. The great question in the interpretation of the whole passage is, what is meant by the "sin unto death." The Greek (αμαρτιαπροςθανατον) would mean properly a in which tends to death; which would terminate in death; of which death was the penalty, or would be the result, unless it were arrested a sin which, if it had its own course, would terminate thus, am we should speak of a disease "unto death." Comp. Jn 11:4. The word death is used in three significations in the New Testament, and as employed here might, so far as the word is concerned, be applied in any one of those senses. It is used to denote

(a.) literally the death of the body;

(b.) spiritual death, or death "in trespasses and sin," Eph 2:1;

(c.) the "second death," death in the world of woe and despair. If the sin here mentioned refers to temporal death, it means such a sin that temporal death, must inevitably follow, either by the disease which it has produced, or by a judicial sentence where there was no hope of pardon or of a commutation of the punishment; if it refers to death in the future world, the "second death", then it means such a sin as is unpardonable. That this last is the reference here seems to me to be probable, if not clear, from the following considerations:

(1.) There is such a sin referred to in the New Testament, a sin for which there is forgiveness "neither in this life nor the life to come." Mt 12:31,32. Comp. Mk 3:29. If there is such a sin, there is no impropriety in supposing that John would refer to it here.

(2.) This is the obvious interpretation. It is that which would occur to the mass of the readers of the New Testament, and which it is presumed they do adopt; and this in general, is one of the best means of ascertaining the sons of a passage in the Bible.

(3.) The other significations attached to the word death, would be quite inappropriate here.

(a.) It cannot mean "unto spiritual death," that is, to a continuance in sin, for how could that be known? and if such a case occurred, why would it be improper to pray for it? Besides, the phrase "a sin unto spiritual death," or "unto continuance in sin," is one that is unmeaning.

(b.) It cannot be shown to refer to a disease that should be unto death, miraculously inflicted on account of sin, because, if such cases occurred, they were very rare, and even if a disease came upon a man miraculously in consequence of sin, it could not be certainly known whether it was, or was not, unto death. All who were visited in this way did not certainly die. Comp. 1Cor 5:4,5, with 2Cor 2:6,7. See also 1Cor 11:30.

(c.) It cannot be shown that it refers to the case of those who were condemned by the civil magistrate to death, and for whom there was no hope of reprieve or pardon, for it is not certain that there were such cases; and if there were, and the person condemned were innocent, there was every reason to pray that God would interpose and save them, even when there was no hope from man; and if they were guilty, and deserved to die, there was no reason why they should not pray that the sin might be forgiven, and that they might be prepared to die, unless it were a case where the sin was unpardonable. It seems probable, therefore, to me, that the reference here is to the sin against the Holy Ghost, and that John means here to illustrate the duty and the power of prayer, by showing that for any sin short of that, however aggravated, it was their duty to pray that a brother might be forgiven. Though it might not be easy to determine what was the unpardonable sin, and John does not say that those to whom he wrote could determine that with certainty, yet there were many sins which were manifestly not of that aggravated character, and for those sins it was proper to pray. There was clearly but one sin that was unpardonable--" there is a sin unto death;" there might be many which were not of this description, and in relation to them there was ample scope for the exercise of the prayer of faith. The same thing is true now. It is not easy to define the unpardonable sin, and it is impossible far us to determine in any case with absolute certainty that a man has committed it. But there are multitudes of sins which men commit, which on no proper interpretation of the passages respecting the sin which "hath never forgiveness," can come under the description of that sin, and for which it is proper, therefore, to pray that they may be pardoned. We know of cases enough where sin may be forgiven; and, without allowing the mind to be disturbed about the question respecting the unpardonable sin, it is our duty to bear such cases on our hearts before God, and to plead with him that our erring brethren may be saved.

He shall ask. That is, he shall pray that the offender may be brought to true repentance, and may be saved.

And he shall give him life for them that sin not unto death. That is, God shall give life, and he shall be saved from the eternal death to which he was exposed. This, it is said, would be given to "him" who offers the prayer; that is, his prayer would be the means of saving the offending brother. What a motive is this to prayer! How faithful and constant should we be in pleading for our fellow-sinners, that we may be instrumental in saving their souls! What joy will await those in heaven who shall see there many who were rescued from ruin in answer to their prayers! Comp. Jas 5:15, Jas 5:19.

There is a sin unto death. A sin which is of such a character that it throws the offender beyond the reach of mercy, and which is not to be pardoned. See Mk 3:28,29. The apostle does not here say what that sin is; nor how they might know what it is; nor even that in any case they could determine that it had been committed. He merely says that there is such a sin, and that he, does not design that his remark about the efficacy of prayer should be understood as extending to that.

I do not say that he shall pray for it. "I do not intend that my remark shall be extended to all sin, or mean to affirm that all possible forms of guilt are the proper subjects of prayer, for I am aware that there is one sin which is an exception, and my remark is not to be applied to that." He does not say that this sin was of common occurrence: or that they could know when it had been committed; or even that a case could ever occur in which they could determine that; he merely says that in respect to that sin he did not say that prayer should be offered. It is indeed implied in a most delicate way that it would not be proper to pray for the forgiveness of such a sin, but he does not say that a case would ever happen in which they would know certainly that the sin had been committed. There were instances in the times of the prophets in which the sin of the people became so universal and so aggravated, that they were forbidden to pray for them. Isa 14:11, "Then said the Lord unto me, Pray not for this people for their good;" Isa 15:1, "Then said the Lord unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people; cast them out of my sight, and let them go forth." Comp. Isa 1:15. But these were cases in which the prophets were directly instructed by God not to pray for a people. We have no such instruction; and it may be said now with truth, that as we can never be certain respecting any one that he has committed the unpardonable sin, there is no one for whom we may not with propriety pray. There may be those who are so far gone in sin that there may seem to be little, or almost no ground of hope. They may have cast off all the restraints of religion, of morality, of decency; they may disregard all the counsels of parents and friends; they may be sceptical, sensual, profane; they may be the companions of infidels and of mockers; they may have forsaken the sanctuary, and learned to despise the sabbath; they may have been professors of religion, and now may have renounced the faith of the gospel altogether, but still, while there is life it is our duty to pray for them, "if peradventure God will give them repentance to the acknowledging of the truth," 2Ti 2:26. "All things are possible with God;" and he has reclaimed offenders more hardened, probably, than any that we have known, and has demonstrated that there is no form of depravity which he has not the power to subdue. Let us remember the cases of Manasseh, of Saul of Tarsus, of Augustine, of Bunyan, of Newton, of tens of thousands who have been reclaimed from the vilest forms of iniquity, and then let us never despair of the conversion of any, in answer to prayer, who may have gone astray, as long as they are in this world of probation and of hope. Let no parent despair who has an abandoned son; let no wife cease to pray who has a dissipated husband. How many a prodigal son has come back to fill with happiness an aged parent's heart! How many a dissipated husband has been reformed to give joy again to the wife of his youth, and to make a paradise again of his miserable home!

(a) "unto death" Mt 12:31,32 (b) "not say" Jer 7:16 (*) "it" "that"

All unrighteousness is sin, etc. This seems to be thrown in to guard what he had just said, and there is one great and enormous sin, a sin which could not be forgiven. But he says also that there are many other forms and degrees of sin, sin for which prayer may be made. Everything, he says, which is unrighteous --αδικια-- everything which does not conform to the holy law of God, and which is not right in the view of that law, is to be regarded as sin; but we are not to suppose that all sin of that kind is of such a character that it cannot possibly be forgiven. There are many who commit sin who we may hope will be recovered, and for them it is proper to pray. Deeply affected as we may be in view of the fact that there is a sin which can never be pardoned, and much as we may pity one who has been guilty of such a sin, yet we should not hastily conclude in any case that it has been committed, and should bear constantly in mind that while there is one such sin, there are multitudes that may be pardoned, and that for them it is our duty unceasingly to pray.

(c) "unrighteousness" 1Jn 3:4

We know that whosoever is born of God sinneth not. Is not habitually and characteristically a sinner; does not ultimately and finally sin and perish; cannot, therefore, commit the unpardonable sin, Though he may fall into sin, and grieve his brethren, yet we are never to cease to pray for a true Christian; we are never to feel that he has committed the sin which has never forgiveness, and that he has thrown himself beyond the reach of our prayers. This passage, in its connexion, is a full proof that a true Christian will never commit the unpardonable sin, and, therefore, is a proof that he will never fall from grace. Comp. Heb 6:4, seq. Heb 10:26. On the meaning of the assertion here made, that "whosoever is born of God sinneth not," 1Jn 3:6, seq.

Keepeth himself. It is not said that he does it by his own strength, but he will put forth his best efforts to keep himself from sin, and by Divine assistance he will be able to accomplish it. Comp. 1Jn 3:3; Jude 1:21.

And that wicked one toucheth him not. The great enemy of all good is repelled in his assaults, and he is kept from falling into his snares.

The word toucheth (απτεται) is used here in the sense of harm or injure.

(+) "begotten" "born" (d) "keepeth himself" Rom 5:20,21

And we know that we are of God. We who are Christians. The apostle supposed that true Christians might have so clear evidence on that subject as to leave no doubt on their own minds that they were the children of God. Comp. 1Jn 3:14, 2Ti 1:12.

And the whole world. The term world here evidently means not the material world, but the people that dwell on the earth, including all idolaters, and all sinners of every grade and kind.

Lieth in wickedness. "In the wicked one," or under the power of the wicked one--εντωπονηρω. It is true that the word πονηρω may be used here in the neuter gender, as our translators have rendered it, meaning "in that which is evil," or in "wickedness;" but it may be in the masculine gender, meaning "the wicked one;" and then the sense would be that the whole world is under his control or dominion. That this is the meaning of the apostle seems to be clear, because

(1.) the corresponding phrase, (1Jn 5:20,) εντωαληθινω, "in him that is true," is evidently to be construed in the masculine, referring to God the Saviour, and meaning "him that is true," and not that we are "in truth."

(2.) It makes better sense to say that the world lies under the control of the wicked one, than to say that it lies "in wickedness."

(3.) This accords better with the other representations in the Bible, and the usage of the word elsewhere. Comp. 1Jn 2:13, "Ye have overcome the wicked one;" 1Jn 5:14," ye have overcome the wicked one;" 1Jn 3:12, "who was of that wicked one." 2Cor 4:4, on the expression "the god of this world;" Jn 12:31, where he is called "the prince of world; and Eph 2:2, where he is called "the prince of the power of the air." In all these passages it is supposed that Satan has control over the world, especially the heathen world. Comp. Eph 6:12, 1Cor 10:20. In regard to the fact that the heathen world was pervaded by wickedness, Rom 1:21, seq.

(4.) It may be added, that this interpretation is adopted by the most eminent critics and commentators. It is that of Calvin, Beza, Benson, Blacknight, Bloomfield, Piscator, Lucke, etc. The word lieth here (κειται) means, properly, to lie; to be laid; to recline; to be situated, etc. It seems here to refer to the passive and torpid state of a wicked world under the dominion of the prince of evil, as acquiescing in his reign; making no resistance; not even struggling to be free. It lies thus as a beast that is subdued, a body that is dead, or anything that is wholly passive, quiet, and inert. There is no energy; no effort to throw off the reign; no resistance; no struggling. The dominion is complete, and body and soul, individuals and nations, are entirely subject to his will. This striking expression will not unaptly, now describe the condition of the heathen world, or of sinners in general. There would seem to be no government under which men are so little restive, and against which they have so little disposition to rebel, as that of Satan. Comp. 2Ti 2:26.

And we know that the Son of God is come. We know this by the evidence that John had referred to in this epistle, 1Jn 1:1-4; 1Jn 5:6-8.

And hath given us an understanding. Not an "understanding" considered as a faculty of the mind, for religion gives us no new faculties; but he has so instructed us that we do understand the great truths referred to. Lk 24:45. All the correct knowledge which we have of God and his government, is to be traced directly or indirectly to the great Prophet whom God has sent into the world, Jn 1:4,18, 8:12; Jn 9:5, Heb 1:1-3, Mt 11:27.

That we may know him that is true. That is, the true God. Jn 17:3.

And we are in him that is true. That is, we are united to him; we belong to him; we are his friends. This idea is often expressed in the Scriptures by being "in him." It denotes a most intimate union, as if we were one with him or were a part of him--as the branch is in the vine, Jn 15:4,6. The Greek construction is the same as that applied to "the wicked one," 1Jn 5:19, (εντωαληθινω.)

This is the true God.* There has been much difference of opinion in regard to this important passage; whether it refers to the Lord Jesus Christ, the immediate antecedent, or to a more remote antecedent--referring to God, as such. The question is of importance in its bearing on the doctrine of the divinity of the Saviour; for if it refers to him, it furnishes an unequivocal declaration that he is Divine. The question is, whether John meant that it should be referred to him? Without going into an extended examination of the passage, the following considerations seem to me to make it morally certain that by the phrase "this is the true God," etc., he did refer to the Lord Jesus Christ.

(1.) The grammatical construction favours it. Christ is the immediate antecedent of the pronoun this--ουτος. This would be regarded as the obvious and certain construction so far as the grammar is concerned, unless there were something in the thing affirmed which led us to seek some more remote and less obvious antecedent. No doubt would have been ever entertained on this point, if it had not been for the reluctance to admit that the Lord Jesus is the true God. If the assertion had been that "this is the true Messiah;" or that "this is the Son of God;" or that "this is he who was born of the Virgin Mary," there would have been no difficulty in the construction. I admit that this argument is not absolutely decisive; for cases do occur where a pronoun refers, not to the immediate antecedent, but to one more remote; but cases of that kind depend on the ground of necessity, and can be applied only when it would be a clear violation of the sense of the author to refer it to the immediate antecedent.

(2.) This construction seems to be demanded by the adjunct which John has assigned to the phrase "the true God"--" ETERNAL LIFE." This is an expression which John would he likely to apply to the Lord Jesus, considered as life, and the source of life, and not to God as such. "How familiar is this language with John, as applied to Christ! 'In him (i.e. Christ) was Life, and the LIFE was the light of men--giving LIFE to the world--the bread of LIFE.--my words are spirit and LIFE --I am the way, and the truth, and the LIFE. This LIFE (Christ) was manifested, and we have seen it, and do testify to you, and declare the ETERNAL LIFE which was with the Father, and was manifested to us,' 1Jn 1:2."--Prof. Stuart's Letters to Dr. Channing, p. 83. There is no instance in the writings of John, in which the appellation LIFE, and eternal Life, is bestowed upon the Father, to designate him as the author of spiritual and eternal life; and as this occurs so frequently in John's writings as applied to Christ, the laws of exegesis require that both the phrase "the true God," and "eternal life," should be applied to him.

(3.) If it refers to God as such, or to the word "true"--τοναληθινον [θεον]--it would be mere tautology, or a mere truism. The rendering would then be, "That we may know the true God, and we are in the true God: this is the true God, and eternal life." Can we believe that an inspired man would affirm gravely, and with so much solemnity, and as if it were a truth of so much magnitude, that the true God is the true God?

(4.) This interpretation accords with what we are sure John would affirm respecting the Lord Jesus Christ. Can there be any doubt that he who said, "In the beginning was the Word, and the Word was with God, and the Word was God;" that he who said "all things were made by him, and without him was not anything made that was made;" that he who recorded the declaration of the Saviour, "I and my Father are one," and the declaration of Thomas, "my Lord and my God," would apply to him the appellation the true God!

(5.) If John did not mean to affirm this, he has made use of an expression which was liable to be misunderstood, and which, as facts have shown, would be misconstrued by the great portion of those who might read what he had written; and, moreover, an expression that would lead to the very sin against which he endeavours to guard in the next verse--the sin of substituting a creature in the place of God, and rendering to another the honour due to him. The language which he uses is just such as, according to its natural interpretation, would lead men to worship one as the true God who is not the true God, unless the Lord Jesus be Divine. For these reasons, it seems to me that the fair interpretation of this passage demands that it should be understood as referring to the Lord Jesus Christ. If so, it is a direct assertion of his divinity, for there could be no higher proof of it than to affirm that he is the true God.

And eternal life. Having "life in himself," (Jn 5:26,) and the source and fountain of life to the soul. No more frequent appellation, perhaps, is given to the Saviour by John, than that he is life, and the source of life. Comp. Jn 1:4, 5:26,40, 10:10, 6:33,35,48,51,53,63; Jn 11:25, 14:6, 20:31, 1Jn 1:1,2, 5:12.

* Many MSS. here insert the word God--"the true God"--τοναληθινονθεον, this is also found in the Vulgate, Coptic, AEthiopic, and Arabic versions, and in the Complutensian edition of the New Testament. The reading, however, is not so well sustained as to be adopted by Griesbach, Tittman, or Hahn. That it may be a genuine reading is indeed possible, but the evidence is against it. Lucke supposes that it is genuine, and endeavours to account for the manner in which it was omitted in the MSS. --Commentary, p. 349.

(a) "understanding" Lk 24:45 (b) "This" Isa 9:6

Little children. This is a favourite mode of address with John, (1Jn 2:1,) and it was proper to use it in giving his parting counsel; embracing, in fact, all that he had to say--that they should keep themselves from idols, and suffer nothing to alienate their affections from the true God. His great object had been to lead them to the knowledge and love of God, and all his counsels would be practically followed, if, amidst the temptations of idolatry, and the allurements of sin, nothing were allowed to estrange their hearts from him.

Keep yourselves from idols. From worshipping them; from all that would imply communion with them or their devotees. Compare 1Cor 10:14. The word rendered idols here (ειδωλων) means, properly, an image, spectre, shade--as of the dead; then any image or figure which would represent anything, particularly anything invisible; and hence anything designed to represent God, and that was set up with a view to be acknowledged as representing him, or to bring him, or his perfections, more vividly before the mind. The word is applicable to idol-gods--heathen deities, 1Cor 8:4,7, 10:19, Rom 2:22, 2Cor 6:16, 1Thes 1:9; but it would, also, be applicable to any image designed to represent the true God, and through or by which the true God was to be adored. The essential things in the word seem to be,

(a.) an image or representation of the Deity, and

(b.) the making of that an object of adoration instead of the true God. Since one of these things would be likely to lead to the other, both are forbidden in the prohibitions of idolatry, Ex 20:4,5. This would forbid all attempts to represent God by paintings or statuary; all idol-worship, or worship of heathen gods; all images and pictures that would be substituted in the place of God as objects of devotion, or that might transfer the homage from God to the image; and all giving of those affections to other beings or objects which are due to God. Why the apostle closed this epistle with this injunction he has not stated, and it may not be easy to determine. It may have been for such reasons as these:

(1.) Those to whom he wrote were surrounded by idolaters, and there was danger that they might fall into the prevailing sin, or in some way so act as to be understood to lend their sanction to idolatry.

(2.) In a world full of alluring objects, there was danger then, as there is at all times, that the affections should be fixed on other objects than the supreme God, and that what is due to him should be withheld. It may be added, in the conclusion of the exposition of this epistle, that the same caution is as needfull for us as it was for those to whom John wrote. We are not in danger, indeed, of bowing down to idols, or of engaging in the grossest forms of idol-worship. But we may be in no less danger than they to whom John wrote were, of substituting other things in our affections in the place of the true God, and of devoting to them the time and the affection which are due to him. Our children it is possible to love with such an attachment as shall effectually exclude the true God from the heart. The world --its wealth, and pleasures, and honours--we may love with a degree of attachment such as even an idolater would hardly show to his idol-gods; and all the time which he would take in performing his devotions in an idol-temple, we may devote with equal fervour to the service of the world. There is practical idolatry all over the world; in nominally Christian lands as well as among the heathen; in families that acknowledge no God but wealth and fashion; in the hearts of multitudes of individuals who would scorn the thought of worshipping at a pagan altar; and it is even to be found in the heart of many a one who professes to be acquainted with the true God, and to be an heir of heaven. God should have the supreme place in our affections. The love of everything else should be held in strict subordination to the love of him. He should reign in our hearts; be acknowledged in our closets, our families, and in the place of public worship; be submitted to at all times as having a right to command and control us; be obeyed in all the expressions of his will, by his word, by his providence, and by his Spirit; be so loved that we shall be willing to part without a murmur with the dearest object of affection when he takes it from us; and so that, with joy and triumph, we shall welcome his messenger, the angel of death, when he shall come to summon us into his presence. To all who may read these illustrations of the epistle of the "beloved disciple," may God grant this inestimable blessing and honour. AMEN.

(*) "Little children" "My children" (c) "idols" 1Cor 10:14

Observe here, 1. The grand proposition laid down as the object of our faith, namely, that Jesus is the Christ; that is, that Jesus of Nazareth, who was born with, and lived amongst the Jews, was the Saviour of the world, the person whom Moses and the prophets foretold to be the Messiah.

Observe, 2. The duty required of us, namely, to believe that Jesus is the Christ; that is, not historically only, to assent that Jesus is the predicted and promised Messiah, but to express the truth of that faith in a suitable conversation.

Observe, 3. How evidential such a faith is of our regeneration; whosoever thus believes that Jesus is the Christ, is born of God; faith in Christ Jesus, as the great King, Priest, and Prophet of his church, accompanied with a holy life, is a sure mark and undoubted evidence of our new birth. Whosoever believes that Jesus is the Christ, is born of God.

Observe, 4. The affection which every person that is born of God bears unto God, He loveth him that begat; this is the ingratiating and endearing quality; it is this that commends both our persons and performances to God's acceptation; the service of love is therefore most acceptable, because most honourable to God, and most durable and lasting from us; the obedience of love will be lasting.

Observe, 5. What is the genuine effect, and natural product of this love to God, namely, a sincere affection to all the children of God: Whosoever loveth him that begat, loveth him also that is begotten of him, every Christian that sincerely loves God, certainly loves the image of God in his saints and children; he that loves the father for his own sake, cannot but love the child for his father's sake, if like him, and the more like him, the more he loves him: He that loveth him that begat, loveth him also that is begotten of him.

Observe here, That the sincerity of our love to the children of God is best discovered by our love to God, and obedience to his commands.

Quest. 1. What kind of love is required towards the children of God?

Ans. A love of esteen, a love of desire, a love of delight, and a love of service and beneficence.

Quest. 2. What kind of obedience towards God is that which springs from love?

Ans. It is uniform and universal; love regardeth the whole law in all its injunctions and prohibitions, and studieth to please the law-giver; it is pleasant and delightful, not a melancholy task, but a pleasing exercise; it is accurate and exact, it produces a severe circumspection over our ways, that nothing be done or allowed by us that is displeasing to the divine eye; and it is constant and persevering; that motion which is caused by outward poises will cease when the weights are down, but that which proceeds from an inward principle, or life, is continual; and such a principle is the love of God planted in the Christian's breast: By this then may we know that we love the children of God, if we love God and keep his commandments.

Our apostle in these words gives a threefold description of a sincere Christian. He describes him,

1. By his inward affection to God and Christ, and that is love; this is shed abroad in his heart.

2. By the action which flows from this affection, namely, obedience to God in keeping his commandment.

3. By the disposition and inclination from which that obedience doth proceed and flow, namely, a delight and cheerfulness in the doing of our duty. His commandments are not grievous; that is, they have nothing in them heavy or burdensome, but every thing that may render them at once both our duty and delight.

Learn hence, 1. That obedience is the most natural and necessary product of love; where love is the governing principle, it rules all the inclinations of the heart and actions of the life.

Learn, 2. That love makes our obedience to God cheerful and constant, delightful and lasting. Love is seated in the will, and that obedience which proceeds from it is out of choice, and purely voluntary. No commandment is grievous that is performed from love, and it makes obedience also constant. That which is forced from impressions of fear is unsteadfast, but that which flows from delight is lasting.

Learn hence, That the service of Christ is a very gracious, a most desirable and delightful service, not to sinners, whose minds the God of this world has blinded, whose consciences are cauterized, who have not only grieved, but quenched the Holy Spirit of God.

But, 1. It is not grievous in itself.

2. Nor is it grievous to a regenerate person: a sound eye never complains of light, but a sore eye is uneasy under it.

The commands of Christ cannot be grievous, because they exact things of us which are agreeable to our reason, suitable to our natures, consonant to our rational desires. We cannot give an instance of any one of the commands of Christ which is in itself grievous; that command of his, To do to others as we would have others do by us, is a dictate of nature as well as the law of Christ.

Two things are here observable, namely, a proposition, and the explication of that proposition.

Observe, 1. The proposition, Whosoever is born of God, overcometh the world. Every regenerate Christian is a victorious Christian, he is a conqueror, yea, the greatest of conquerors, he conquers the whole world.

Observe, 2. The exposition of this proposition, This is the victory that overcometh the world, even our faith. It is a spiritual conquest, and spiritually obtained, even by faith.

Note here, 1. That the world is a Christian's grand enemy. A conquest supposes a combat and a combat supposes an enemy.

2. That every regenerate Christian is a victorious conqueror over this enemy. The Christian is a soldier as soon as he is a believer, and he is a conqueror as soon as he is a soldier. This is the victory; he hath his enemy under his feet, even whilst he is in the fight.

Note, 3. That the special weapon by which the Christian conquers the world, and his spiritual enemies, is his faith. Many warriors have done great things in conquering kingdoms, but this is a greater conquest than all theirs; their conquest was but poor and partial, only of some small parts of earth, but the Christian's conquest is unviersal; those conquerors whilst they prevailed abroad were slaves at home; whilst they were lords of nations, they were vassals to their own lusts; but these conquerors, which the text speaks of, begin their victories at home, and enlarge their triumphs over all enemies abroad: This is the victory that overcometh the world, even our faith.

Our apostle having spoken of the usefulness of faith in the former verse, that it overcometh the world, next discovers the object of this faith, which is this proposition, that Jesus is the Son of God.

Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? That faith which overcomes the world, is faith in the divinity and sonship of Jesus Christ. We overcome the world by believing in him that overcame it, even Jesus Christ, who hath purchased, promised, and prepared a better world than what we do see, or can see, with our bodily eyes, and has made us heirs of eternal glory.

Observe next, The argument by which the apostle proves that Jesus is the Son of God, the true Messias and the Saviour of mankind, namely, because he came by water and blood; that is, say some, by the testimony given him when he was in the water, at his baptism, both by John the Baptist, and the voice from heaven; he came by his Spirit, say others, as by water, to sanctify those that believe in him; and by his blood to make a full atonement for them; and admirable symbol of both, which was the flowing of water and blood both out of Christ's side, when he hung upon the cross.

It is a sweet meditation that Christ comes by water as well as by blood, by way of sanctification as well as by way of justification; his death not only discharges from guilt, but cleanses also from pollution and filth; blessed be God there is a fountain opened in the side of our Saviour for sin, and for uncleanness to wash in, and to be purged from.

Sanctification is as great, and in some respects a greater privilege than justification; for justification frees us only from misery and punishment, but sanctification frees us from sin, which is worse than punishment.

Again, real perfections are above relative perfections; now justification by Christ's blood is only a relative perfection, it makes us stand in a new relation to the law, by which before we stood guilty and condemned: but sanctification by the Spirit of Christ, signified here, and set forth elsewhere frequently, by water, is a real moral perfection, it changes the heart and nature, and makes us like unto God, yea, like unto him in his highest perfection, which is that of holiness.

Come then, O blessed Redeemer, by water and blood into our souls, with thy renewing grace and sanctifying Spirit, to purge our consciences from dead works, and to deliver us not only from the danger, but from the dominion of our sins.

Some by the Spirit's bearing witness understand the testimony which the Holy Spirit gave to Christ here upon earth, as touching the truth of his doctrine, the reality of his miracles,and the certainty of his mission; others understand by it, the Spirit's testimony in the Holy Scriptures, and in the consciences of believers, that Jesus Christ, is a divine person, and came by water and blood, both to save us at once from the wrath of God, and the rage of our lusts.

Learn thence, That the Holy Spirit of God speaking in the Scriptures, and breathing in the consciences of believers, bears witness to their soul, that Jesus Christ came to save them by the water of sanctification, as well as with and by the blood of redemption; and that the Spirit thus witnessing is a Spirit of truth.

That is, "There are three in heaven which do bear record to this truth here upon earth, namely, that Jesus is the Christ; that is to say, the three persons in the Holy Trinity, The Father, the Word, and the Holy Ghost; the Father bore witness both at Christ's baptism and transfiguration also, when with an audible voice he declared, This is my beloved Son, in whom I am well pleased.

The Word bore record of himself, affirming frequently, plainly, and directly, that he was the Son of God, and making it manifest, by his doctrine and miracles, that he came from the Father; the Spirit bore witness to this, partly by descending on Christ at his baptism in the shape of a dove, and partly by descending on his apostles in the feast of Pentecost in the figure of fiery tongues, Acts 2:1"

Learn hence, 1. That it was no easy matter to believe the truth of our Saviour's mission and miracles, and that Jesus Christ was the essential and natural Son of God. Though by the mouth of two or three witnesses every truth is established, yet in this and the next verse we have no less than six witnesses produced to prove our Jesus to be the Son of God, three heavenly, and three earthly witnesses. -- It is added, these three are one, one in testimony, say the adversaries of the Trinity, but not one in essence. One in both, say we, as one in testimony, so one in essence.

But suppose that we should grant that the oneness spoken of in the text is to be expounded of consent in testimony, agreement, and will, principally, yet will it prove the Godhead of Christ, and of the Holy Ghost; for in free agents, where there is the same will, there is the same nature: With men it is the same specifical nature; but with God, because there in but one only God, therefore it must be the same numerical nature.

Learn, 2. That there are three persons, yet but one God, that do bear witness to the divinity of Christ, and of the plenteous redemption wrought by him.

As if the apostle had said, "As there are three in heaven who have given us their testimony to the divinity of Christ and his doctrine here on earth, so there are three witnesses here below testifying the same thing, namely, the Spirit, in the preaching of the gospel, and in the souls of believers: the water, or sacrament of baptism, wherein we are baptized in the name of the Son, as well as of the Father and the blood, that is, the death of Christ, and the sufferings of those who have sealed this truth with their blood; all these do give testimony on earth to Christ's divinity from heaven."

Note here, That though much of these two verses be left out in many ancient copies of the Bible, as the learned Dr. Hammond takes notice, yet in copies more ancient they are found, and we have more reason to believe that the Arians left them out, that that the orthodox put them in, other texts that assert the truth being so abused. It has been the common course of heretics to disown the authority of such texts as do gall and pinch them.

Note farther, That the doctrine of the blessed Trinity stands built upon holy Scripture, as a firm basis, and impregnable rock, and the doctrine of the Anti-Trinitarians falls to the ground like Dagon before the ark.

Lord, let our understandings evermore stoop and yield to this divine revelation, though it contains such a doctrine as doth exceed the comprehension of human reason.

Our apostles's argument in these words is taken from the less to the greater, thus: "If, says he, for the believing of any thing it be ordinarily thought sufficient to have the testimony of two or three credible men, then surely the testimony of the faithful and infallible God, given from heaven, is much more worthy of belief; but the testimony given concerning Christ, that he is verily the Son of God, is evidently the testimony of the faithful God that cannot lie: therefore he that, after all the assurance which God has given of his Son's being a true and real Saviour, shall yet reject and disown him as such, does in effect accuse God of falsehood, and make him a liar, because he believes not the record which God has given of his Son: whereas the person that believes on Christ as the Son of God, and the true Messiah, is safe, having the testimony of God the Father without him, and the testimony of the Holy Spirit within him as the Spirit of holiness, wisdom, and power: He that believeth on the Son hath the witness in himself: he that believeth not the Son, has made God a liar."

Learn hence, 1. That every testimony which God gives us is infallibly true.

2. That the testimony which God has given us concerning his Son Jesus Christ being the true and promised Messiah, has had its confirmation abundantly above and beyond other testimonies.

3. Therefore such as do not believe on our Lord Jesus Christ as the Saviour of the world, they disbelieve the most undoubted and infallible testimony of God, and in his account make him a liar.

Lord! what a bold, presumptuous, and daring sin is unbelief? It gives God the lye, and makes the God of truth a liar.

As if our apostle had said, "The sum of God's testimony recorded in the gospel is this, concerning his Son Jesus Christ, namely, that God for his sake has made a free deed of gift, of pardon and salvation to the world, assuring them of grace here, and eternal life hereafter, upon condition of their believing acceptance, that is, of faith and obedience; and accordingly he that thus has Christ, he that accepts the merit of his blood, and submits to the authority of his law, hath eternal life, that is, he has an undoubted right unto it, and assurance of it, yea, he has it already initally, and in the first fruits; but he that, either by unbelief or disobedience, refuses Christ, shall not see life, but the wrath of God abideth on him.

Learn hence, 1. That eternal life is the gift of God.

2. That this gift of eternal life is laid up for us in his Son.

3. That upon our having or not having union with and interest in the Son, depends our having or not having eternal life. He that hath the Son hath life, and he that hath not the Son, &c.

Our apostle entering now upon the conclusion of his excellent epistle, acquaints them with his design and end in the writing of it, namely,

1. That they might know they had eternal life, that is, both a right and title to eternal life, and might also attain to the knowledge and assurance of it.

Learn thence, That believers may in this life, without the help of extraordinary revelation, attain to a knowledge and well-grounded assurance of life eternal. These things have I written unto you that believe, that ye may know that ye have eternal life.

There is a threefold knowledge;

notional, which is barely the work of the understanding; experimental, which is seated in the heart, and visible in the life; fiducial, when a person is ascertained and assured of what he knows:

Thus here, these things I write, that ye may know that ye know, that is, be assured that ye know; a Christian may believe, and yet not be assured that he does believe; many have a vital act which have not fiducial act of faith; many have a faith of adherence that want a faith of evidence: Faith and assurance in a saint, differ as much as reason and learning in a man; every man has reason, but every man that has reason has not learning, which is the improvement of reason; thus every good man has faith, but every one that has faith has not assurance, which is the special fruit of faith.

This therefore was the first design and end of St. John's writing, that they might know they did believe; the second follows,

that those that did believe, might believe on the name of the Son of God; the meaning is, that they might more firmly believe, be more rooted, grounded, settled, and confirmed in the faith, so as to remain unshaken by all the storms of persecution that might fall upon them; this seems to be the sense of the apostle when he exhorts believers to believe.

These things write I unto you that believe, that ye may believe on the name of the Son of God. The strongest believers may be exhorted to strengthen their faith, and to persevere in the faith, which they are strengthened and established in.

To enforce the foregoing exhortation to believers, namely, to be confirmed and constant in the faith, he shews them here what a special advantage believers have above other persons, namely, confidence in all their approaches to God; and a full assurance,

1. In general, that whatever they ask in faith according to his will, they shall obtain.

2. In particular, that our several petitions which we present unto God, shall in his own time, in his own way, and after his own manner, be granted by him, provided our persons and our prayers be qualified according to the gospel for the receiving of his promise.

Hence learn, That through our interest in Christ, and for the sake of his meritorious satisfaction and prevailing intercession, our prayers are certainly heard by God, and we shall assuredly have what God has promised to give, and we are fit to receive. God indeed does not always, nay, not often, come with an answer of prayer at our time, but he never stays a moment beyond his own time.

Learn, 2. That in all the prayers we present and put up to God, a special eye and regard must be had to the will of God, if we expect to be heard and answered. If we ask any thing according to his will, he heareth us.

The will of God is the rule, not only of things to be done by us, but also of those things which we crave of God to do for us. The will of God under a threefold revelation is the rule and matter of prayer.

1. The will of God in his commands; whatever God hath required us to do, we may pray for power that we may do.

2. THe will of God in his promises; what God hath said he will give, we may pray that we may receive.

3. The will of God in prophecies; what God hath foretold shall come to pass, we may and ought to pray that it may come to pass.

The prayer of man gives birth to the prophecies of God, yea, and to the promises of God too. I will be enquired of, to do it for them. Ezek 36:37 Though God be a sure paymaster, yet he expects that we should put his bond in suit before he pays.

Learn, 3. That a prayer made according to God's will, shall certainly be granted according to our will. If we ask any thing according to his will, he heareth us. When we pray for any thing in obedience to God's will, and with submission to his will, we know that we have the petitions that we ask of him.

Our apostle informed us in the foregoing verse of the comfort which believers have in their prayers for themselves, all that is requested by them is granted by God: now in the verse before us he relates the benefit which others receive by their prayers as well as themselves, assuring them, that if any of them did pray for an offending brother, they should be heard in what they desired, unless the person they prayed for had sinned the unpardonable sin, the sin unto death, by which we are to understand apostacy from the Christian religion unto idolatry, as appears from the following words, Keep yourselves from idols, which caution has no manner of dependence upon what went before, unless we understand the sin unto death in this sense; or if (with others) he call it the sin against the Holy Ghost, it comes to the same; for what is that sin but a renouncing of Christianity, denying the truth of the Christian faith, after illumination and conviction by the Holy Ghost, and maliciously persecuting the sincere professors of it?

Here note, 1. That a believer is not to hide his eyes from observing, but may and ought to take notice of the sins and miscarriages of his brethren: If any man see his brother sin, which he cannot do if he he neglect to observe him.

Note, 2. That a believer discerning and observing the sin of his brother, may and ought to pray for him. Let him ask, that is, importune God on his behalf.

Note, 3. That a believer's prayers may prevail with God for us, when our own prayers will not prevail for ourselves. Let him ask, and he shall give him life, temporal life at least, and upon his repentance and faith eternal life also.

Note, 4. That the state of some wicked men may be such, that were it certainly known, it might be a Christian's duty to cease praying for them. There is a sin unto death, that is, which doth not only deserve death, as all sin doth, and bespeak a person in a state of death, but a sin that argues a person to be twice dead, dead in respect of unregeneracy, and dead in respect of wilful and sinful apostacy. I do not say that ye shall pray for it, that is, for the person guilty of it, seing God never intends to forgive it.

Lord! how deplorable is the condition of those whose sins are past prayers, who give over praying for themselves, and others are stopt from praying for them! How sad is it, when the Lord shuts up the hearts of any of his from praying for us! It shews the sin of that man to be apprehended as being the sin unto death, when the faithful cease praying for him.

Yet note, 5. The apostle doth not here explicitly and simply forbid praying for such wretched persons, but only says, I do not say that ye shall pray for them; that is, I cannot give you any encouragement to pray for such, nor dare I promise you any good success in praying for them who have sinned unto death. I do not say; that is, I give you no warrant, I lay you under no command, I can give you no promise, that your prayers for such shall be heard and answered.

That is, we are all well assured that sincere Christians, who are begotten and born of God, do not commit this sin unto death, namely, apostacy from Christianity to the Heathen idolatry: But he keepeth himself, and the wicked one toucheth him not: that is, he preserveth himself from the contagion of idolatry, into which the devil was so busy to seduce a great part of mankind.

It may be further added, that he that is born of God, so far as he is a partaker of the divine nature, sinneth not; that is, suffers not any sin to have dominion over him, but takes care to preserve himself, through the assistance of divine grace, from Satan's deadly wound. He toucheth him not; that is, doth not touch him so as to leave an impression of his devilish spirit upon him. Non tangit tactu qualitativo, vel tactu lethali et martifero; "He shall not mortally touch them, to make them sin unto death."

That is, the far greater part of the world are under the dominion of that wicked one, being sunk into idolatry, and become worshippers of the devil, continuing in the midst of their impurity and malignity, and wholly set upon mischief and wickednes.

See here the darkness and horror of an unregenerate and unconverted state. Persons in it are under the dominion of Satan, that wicked one. But behold the blessed change that Christianity makes, not in the profession, but in the practice of it, it delivers from the power of darkness, and from the power of Satan, the prince of darkness, and translates us into the kingdom of God's dear Son.

As if the apostle had said, "We Christians are better taught by our religion, to acknowledge and worship the only true God by his Son Jesus Christ our only Mediator, and therefore exhort you to keep from idols;" intimating hereby, that the worshipping of any other besides this only true God, and by any other mediator, besides Jesus Christ, is idolatry, or the words may be sensed thus: "We are sure that the Son of God is come, and that Christ is he, who by his dcotrine and spirit hath enlightened us to know the true and living God, whilst the greatest part of the world worship false Gods, yea, adore the devil himself."

And farther, We are in him that is true, even in his Son Jesus Christ; that is, we are by faith implanted into Jesus Christ, who is the author, purchaser, and disposer of eternal life, and therefore is true God. This text, which proves undeniably the divinity of Christ, the Socinians pervert by applying these words, This is the true God, not to Christ but to God the Father. But this makes the apostle guilty of a grand tautology, by saying, "The true God is the true God."

Besides, it is here said of the same person that he is the true God, and eternal life. Now, eternal life is thrice in this very chapter attributed to Jesus Christ, as the author and dispenser of it, 1John 5:11-13. If then Christ be meant by eternal life, he must be also meant by the true God, for they are spoken of together when the apostle says, This is the true God and eternal life.

Lastly, our apostle concludes his epistle with this cautionary direction. Little children, keep yourselves from idols. As if he had said, "My advice to you is as that of a father to his own children, having received by the gospel the knowledge of the true God, keep yourselves from idols, or false gods of the Heathen, among whom ye live; abandon all idolatry, superstition, sacrificing to idols, frequenting idol-feasts, and all idolatrous communion, these things being inconsistent with the worship of the true God, and real Christianity. Little children, keep yourselves from idols. Amen.