Matthew Poole and continuators on 1 John 2

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

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

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

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

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

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

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

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

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

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

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

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

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

Marginal references: Chap. 4.20.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Marginal references: Joh. 12.35.

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

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

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

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

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

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

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

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

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

Marginal references: Eph. 6.10.

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

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

Marginal references: James 4.4.

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

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

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

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

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

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

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

Marginal references: 1 Cor. 7.31. James 1.10.

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

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

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

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

Marginal references: 2 Thess. 2.3.

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

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

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

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

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

See Note on Verse 27.

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

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

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

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

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

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

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

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

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

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

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

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

Marginal references: 2 Joh. 6.

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

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

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

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

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

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

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

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

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

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

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

Marginal references: Chap. 3.2.

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

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

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