Verse 2

And he--Greek, "And Himself." He is our all-prevailing Advocate, because He is Himself "the propitiation"; abstract, as in Co1 1:30 : He is to us all that is needed for propitiation "in behalf of our sins"; the propitiatory sacrifice, provided by the Father's love, removing the estrangement, and appeasing the righteous wrath, on God's part, against the sinner. "There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him" [BISHOP PEARSON]. The only other place in the New Testament where Greek "propitiation" occurs, is Jo1 4:10; it answers in the Septuagint to Hebrew, "caphar," to effect an atonement or reconciliation with God; and in Eze 44:29, to the sin offering. In Rom 3:25, Greek, it is "propitiatory," that is, the mercy seat, or lid of the ark whereon God, represented by the Shekinah glory above it, met His people, represented by the high priest who sprinkled the blood of the sacrifice on it. and--Greek, "yet." ours--believers: not Jews, in contrast to Gentiles; for he is not writing to Jews (Jo1 5:21). also for the sins of the whole world--Christ's "advocacy" is limited to believers (Jo1 2:1; Jo1 1:7): His propitiation extends as widely as sin extends: see on Pe2 2:1, "denying the Lord that bought them." "The whole world" cannot be restricted to the believing portion of the world (compare Jo1 4:14; and "the whole world," Jo1 5:19). "Thou, too, art part of the world, so that thine heart cannot deceive itself and think, The Lord died for Peter and Paul, but not for me" [LUTHER].

Verse 3

hereby--Greek, "in this." "It is herein," and herein only, that we know (present tense) that we have knowledge of (perfect tense, once-for-all obtained and continuing knowledge of) Him" (Jo1 2:4, Jo1 2:13-14). Tokens whereby to discern grace are frequently given in this Epistle. The Gnostics, by the Spirit's prescient forewarning, are refuted, who boasted of knowledge, but set aside obedience. "Know Him," namely, as "the righteous" (Jo1 2:1, Jo1 2:29); our "Advocate and Intercessor." keep--John's favorite word, instead of "do," literally, "watch," "guard," and "keep safe" as a precious thing; observing so as to keep. So Christ Himself. Not faultless conformity, but hearty acceptance of, and willing subjection to, God's whole revealed will, is meant. commandments--injunctions of faith, love, and obedience. John never uses "the law" to express the rule of Christian obedience: he uses it as the Mosaic law.

Verse 4

I know--Greek, "I have knowledge of (perfect) Him." Compare with this verse Jo1 1:8.

Verse 5

Not merely repeating the proposition, Jo1 2:3, or asserting the merely opposite alternative to Jo1 2:4, but expanding the "know Him" of Jo1 2:3, into "in Him, verily (not as a matter of vain boasting) is the love of (that is towards) God perfected," and "we are in Him." Love here answers to knowledge in Jo1 2:3. In proportion as we love God, in that same proportion we know Him, and vice versa, until our love and knowledge shall attain their full maturity of perfection. his word--His word is one (see on Jo1 1:5), and comprises His "commandments," which are many (Jo1 2:3). hereby--in our progressing towards this ideal of perfected love and obedience. There is a gradation: Jo1 2:3, "know Him"; Jo1 2:5, "we are in Him"; Jo1 2:6, "abideth in Him"; respectively, knowledge, fellowship, abiding constancy. [BENGEL].

Verse 6

abideth--implying a condition lasting, without intermission, and without end. He that saith . . . ought--so that his deeds may be consistent with his words. even as he--Believers readily supply the name, their hearts being full of Him (compare Joh 20:15). "Even as He walked" when on earth, especially in respect to love. John delights in referring to Christ as the model man, with the words, "Even as He," &c. "It is not Christ's walking on the sea, but His ordinary walk, that we are called on to imitate" [LUTHER].

Verse 7

Brethren--The oldest manuscripts and versions read instead, "Beloved," appropriate to the subject here, love. no new commandment--namely, love, the main principle of walking as Christ walked (Jo1 2:6), and that commandment, of which one exemplification is presently given, Jo1 2:9-10, the love of brethren. ye had from the beginning--from the time that ye first heard the Gospel word preached.

Verse 8

a new commandment--It was "old," in that Christians as such had heard it from the first; but "new" (Greek, "kaine," not "nea": new and different from the old legal precept) in that it was first clearly promulgated with Christianity; though the inner spirit of the law was love even to enemies, yet it was enveloped in some bitter precepts which caused it to be temporarily almost unrecognized, till the Gospel came. Christianity first put love to brethren on the new and highest MOTIVE, instinctive love to Him who first loved us, constraining us to love all, even enemies, thereby walking in the steps of Him who loved us when enemies. So Jesus calls it "new," Joh 13:34-35, "Love one another as I have loved you" (the new motive); Joh 15:12. which thing is true in him and in you--"In Christ all things are always true, and were so from the beginning; but in Christ and in us conjointly the commandment [the love of brethren] is then true when we acknowledge the truth which is in Him, and have the same flourishing in us" [BENGEL]. ALFORD explains, "Which thing (the fact that the commandment is a new one) is true in Him and in you because the darkness is passing away, and the true light is now shining; that is, the commandment is a new one, and this is true both in the case of Christ and in the case of you; because in you the darkness is passing away, and in Him the true light is shining; therefore, on both accounts, the command is a new one: new as regards you, because you are newly come from darkness into light; new as regards Him, because He uttered it when He came into the world to lighten every man, and began that shining which even now continues." I prefer, as BENGEL, to explain, The new commandment finds its truth in its practical realization in the walk of Christians in union with Christ. Compare the use of "verily," Jo1 2:5. Joh 4:42, "indeed"; Joh 6:55. The repetition of "in" before "you," "in Him and in you," not "in Him and you" implies that the love commandment finds its realization separately: first it did so "in Him," and then it does so "in us," in so far as we now "also walk even as He walked"; and yet it finds its realization also conjointly, by the two being united in one sentence, even as it is by virtue of the love commandment having been first fulfilled in Him, that it is also now fulfilled in us, through His Spirit in us: compare a similar case, Joh 20:17, "My Father and your Father"; by virtue of His being "My Father," He is also your Father. darkness is past--rather, as in Jo1 2:17, "is passing away." It shall not be wholly "past" until "the Sun of righteousness" shall arise visibly; "the light is now shining" already, though but partially until the day bursts forth.

Verse 9

There is no mean between light and darkness, love and hatred, life and death, God and the world: wherever spiritual life is, however weak, there darkness and death no longer reign, and love supplants hatred; and Luk 9:50 holds good: wherever life is not, there death, darkness, the flesh, the world, and hatred, however glossed over and hidden from man's observation, prevail; and Luk 11:23 holds good. "Where love is not, there hatred is; for the heart cannot remain a void" [BENGEL]. in the light--as his proper element. his brother--his neighbor, and especially those of the Christian brotherhood. The very title "brother" is a reason why love should be exercised. even until now--notwithstanding that "the true light already has begun to shine" (Jo1 2:8).

Verse 10

Abiding in love is abiding in the light; for the Gospel light not only illumines the understanding, but warms the heart into love. none occasion of stumbling--In contrast to, "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." "In him who loves there is neither blindness nor occasion of stumbling [to himself]: in him who does not love, there is both blindness and occasion of stumbling. He who hates his brother, is both a stumbling-block to himself, and stumbles against himself and everything within and without; he who loves has an unimpeded path" [BENGEL]. John has in mind Jesus' words, Joh 11:9-10. ALFORD well says, "The light and the darkness are within ourselves; admitted into us by the eye, whose singleness fills the whole body with light."

Verse 11

is in darkness . . . walketh--"is" marks his continuing STATE: he has never come out of "the darkness" (so Greek); "walketh" marks his OUTWARD WALK and acts. whither--Greek, "where"; including not only the destination to which, but the way whereby. hath blinded--rather, as Greek aorist, "blinded" of old. Darkness not only surrounds, but blinds him, and that a blindness of long standing.

Verse 12

little children--Greek, "little sons," or "dear sons and daughters"; not the same Greek as in Jo1 2:13, "little children," "infants" (in age and standing). He calls ALL to whom he writes, "little sons" (Jo1 2:1, Greek; Jo1 2:28; Jo1 3:18; Jo1 4:4; Jo1 5:21); but only in Jo1 2:13, Jo1 2:18 he uses the term "little children," or "infants." Our Lord, whose Spirit John so deeply drank into, used to His disciples (Joh 13:33) the term "little sons," or dear sons and daughters; but in Joh 21:5, "little children." It is an undesigned coincidence with the Epistle here, that in John's Gospel somewhat similarly the classification, "lambs, sheep, sheep," occurs. are forgiven--"have been, and are forgiven you": ALL God's sons and daughters alike enjoy this privilege.

Verse 13

All three classes are first addressed in the present. "I write"; then in the past (aorist) tense, "I wrote" (not "I have written"; moreover, in the oldest manuscripts and versions, in the end of Jo1 2:13, it is past, "I wrote," not as English Version, "I write"). Two classes, "fathers" and "young men," are addressed with the same words each time (except that the address to the young men has an addition expressing the source and means of their victory); but the "little sons" and "little children" are differently addressed. have known--and do know: so the Greek perfect means. The "I wrote" refers not to a former Epistle, but to this Epistle. It was an idiom to put the past tense, regarding the time from the reader's point of view; when he should receive the Epistle the writing would be past. When he uses "I write," he speaks from his own point of view. him that is from the beginning--Christ: "that which was from the beginning." overcome--The fathers, appropriately to their age, are characterized by knowledge. The young men, appropriately to theirs, by activity in conflict. The fathers, too, have conquered; but now their active service is past, and they and the children alike are characterized by knowing (the fathers know Christ, "Him that was from the beginning"; the children know the Father). The first thing that the little children realize is that God is their Father; answering in the parallel clause to "little sons . . . your sins are forgiven you for His name's sake," the universal first privilege of all those really-dear sons of God. Thus this latter clause includes all, whereas the former clause refers to those more especially who are in the first stage of spiritual life, "little children." Of course, these can only know the Father as theirs through the Son (Mat 11:27). It is beautiful to see how the fathers are characterized as reverting back to the first great truths of spiritual childhood, and the sum and ripest fruit of advanced experience, the knowledge of Him that was from the beginning (twice repeated, Jo1 2:13-14). Many of them had probably known Jesus in person, as well as by faith.

Verse 14

young men . . . strong--made so out of natural weakness, hence enabled to overcome "the strong man armed" through Him that is "stronger." Faith is the victory that overcomes the world. This term "overcome" is peculiarly John's, adopted from his loved Lord. It occurs sixteen times in the Apocalypse, six times in the First Epistle, only thrice in the rest of the New Testament. In order to overcome the world on the ground, and in the strength, of the blood of the Saviour, we must be willing, like Christ, to part with whatever of the world belongs to us: whence immediately after "ye have overcome the wicked one (the prince of the world)," it is added, "Love not the world, neither the things . . . in the world." and, &c.--the secret of the young men's strength: the Gospel word, clothed with living power by the Spirit who abideth permanently in them; this is "the sword of the Spirit" wielded in prayerful waiting on God. Contrast the mere physical strength of young men, Isa 40:30-31. Oral teaching prepared these youths for the profitable use of the word when written. "Antichrist cannot endanger you (Jo1 2:18), nor Satan tear from you the word of God." the wicked one--who, as "prince of this world," enthrals "the world" (Jo1 2:15-17; Jo1 5:19, Greek, "the wicked one"), especially the young. Christ came to destroy this "prince of the world." Believers achieve the first grand conquest over him when they pass from darkness to light, but afterwards they need to maintain a continual keeping of themselves from his assaults, looking to God by whom alone they are kept safe. BENGEL thinks John refers specially to the remarkable constancy exhibited by youths in Domitian's persecution. Also to the young man whom John, after his return from Patmos, led with gentle, loving persuasion to repentance. This youth had been commended to the overseers of the Church by John, in one of his tours of superintendency, as a promising disciple; he had been, therefore, carefully watched up to baptism. But afterwards relying too much on baptismal grace, he joined evil associates, and fell from step to step down, till he became a captain of robbers. When John, some years after, revisited that Church and heard of the youth's sad fall, he hastened to the retreat of the robbers, suffered himself to be seized and taken into the captain's presence. The youth, stung by conscience and the remembrance of former years, fled away from the venerable apostle. Full of love the aged father ran after him, called on him to take courage, and announced to him forgiveness of his sins in the name of Christ. The youth was recovered to the paths of Christianity, and was the means of inducing many of his bad associates to repent and believe [CLEMENT OF ALEXANDRIA, Who Is the Rich Man Who Shall Be Saved? 4.2; EUSEBIUS, Ecclesiastical History, 3.20; CHRYSOSTOM, First Exhortation to Theodore, 11].

Verse 15

Love not the world--that lieth in the wicked one (Jo1 5:19), whom ye young men have overcome. Having once for all, through faith, overcome the world (Jo1 4:4; Jo1 5:4), carry forward the conquest by not loving it. "The world" here means "man, and man's world" [ALFORD], in his and its state as fallen from God. "God loved [with the love of compassion] the world," and we should feel the same kind of love for the fallen world; but we are not to love the world with congeniality and sympathy in its alienation from God; we cannot have this latter kind of love for the God-estranged world, and yet have also "the love of the Father in" us. neither--Greek, "nor yet." A man might deny in general that he loved the world, while keenly following some one of THE THINGS IN IT: its riches, honors, or pleasures; this clause prevents him escaping from conviction. any man--therefore the warning, though primarily addressed to the young, applies to all. love of--that is, towards "the Father." The two, God and the (sinful) world, are so opposed, that both cannot be congenially loved at once.

Verse 16

all that is in the world--can be classed under one or other of the three; the world contains these and no more. lust of the flesh--that is, the lust which has its seat and source in our lower animal nature. Satan tried this temptation the first on Christ: Luk 4:3, "Command this stone that it be made bread." Youth is especially liable to fleshly lusts. lust of the eyes--the avenue through which outward things of the world, riches, pomp, and beauty, inflame us. Satan tried this temptation on Christ when he showed Him the kingdoms of the world in a moment. By the lust of the eyes David (Sa2 11:2) and Achan fell (Jos 7:21). Compare David's prayer, Psa 119:37; Job's resolve, Psa 31:1; Mat 5:28. The only good of worldly riches to the possessor is the beholding them with the eyes. Compare Luk 14:18, "I must go and SEE it." pride of life--literally, "arrogant assumption": vainglorious display. Pride was Satan's sin whereby he fell and forms the link between the two foes of man, the world (answering to "the lust of the eyes") and the devil (as "the lust of the flesh" is the third foe). Satan tried this temptation on Christ in setting Him on the temple pinnacle that, in spiritual pride and presumption, on the ground of His Father's care, He should cast Himself down. The same three foes appear in the three classes of soil on which the divine seed falls: the wayside hearers, the devil; the thorns, the world; the rocky undersoil, the flesh (Mat 13:18-23; Mar 4:3-8). The world's awful antitrinity, the "lust of the flesh, the lust of the eyes, and the pride of life," similarly is presented in Satan's temptation of Eve: "When she saw that the tree was good for food, pleasant to the eyes, and a tree to be desired to make one wise," Gen 3:6 (one manifestation of "the pride of life," the desire to know above what God has revealed, Col 2:8, the pride of unsanctified knowledge). of--does not spring from "the Father" (used in relation to the preceding "little children," Jo1 2:12, or "little sons"). He who is born of God alone turns to God; he who is of the world turns to the world; the sources of love to God and love to the world, are irreconcilably distinct.

Verse 17

the world--with all who are of the world worldly. passeth away--Greek, "is passing away" even now. the lust thereof--in its threefold manifestation (Jo1 2:16). he that doeth the will of God--not his own fleshly will, or the will of the world, but that of God (Jo1 2:3, Jo1 2:6), especially in respect to love. abideth for ever--"even as God also abideth for ever" (with whom the godly is one; compare Psa 55:19, "God, even He that abideth of old): a true comment, which CYPRIAN and LUCIFER have added to the text without support of Greek manuscripts. In contrast to the three passing lusts of the world, the doer of God's will has three abiding goods, "riches, honor, and life" (Pro 22:4).

Verse 18

Little children--same Greek as Jo1 2:13; children in age. After the fathers and young men were gone, "the last time" with its "many Antichrists" was about to come suddenly on the children. "In this last hour we all even still live" [BENGEL]. Each successive age has had in it some of the signs of "the last time" which precedes Christ's coming, in order to keep the Church in continual waiting for the Lord. The connection with Jo1 2:15-17 is: There are coming those seducers who are of the world (Jo1 4:5), and would tempt you to go out from us (Jo1 2:19) and deny Christ (Jo1 2:22). as ye have heard--from the apostles, preachers of the Gospel (for example, Th2 2:3-10; and in the region of Ephesus, Act 20:29-30). shall come--Greek, "cometh," namely, out of his own place. Antichrist is interpreted in two ways: a false Christ (Mat 24:5, Mat 24:24), literally, "instead of Christ"; or an adversary of Christ, literally, "against Christ." As John never uses pseudo-Christ, or "false Christ," for Antichrist, it is plain he means an adversary of Christ, claiming to himself what belongs to Christ, and wishing to substitute himself for Christ as the supreme object of worship. He denies the Son, not merely, like the pope, acts in the name of the Son, Th2 2:4, "Who opposeth himself (Greek, " ANTI-keimenos") [to] all that is called God," decides this. For God's great truth, "God is man," he would substitute his own lie, "man is God" [TRENCH]. are there--Greek, "there have begun to be"; there have arisen. These "many Antichrists" answer to "the spirit of lawlessness (Greek) doth already work." The Antichristian principle appeared then, as now, in evil men and evil teachings and writings; but still "THE Antichrist" means a hostile person, even as "THE Christ" is a personal Saviour. As "cometh" is used of Christ, so here of Antichrist, the embodiment in his own person of all the Antichristian features and spirit of those "many Antichrists" which have been, and are, his forerunners. John uses the singular of him. No other New Testament writer uses the term. He probably answers to "the little horn having the eyes of a man, and speaking great things" (Dan 7:8, Dan 7:20); "the man of sin, son of perdition" (Th2 2:3); "the beast ascending out of the bottomless pit" (Rev 11:7; Rev 17:8), or rather, "the false prophet," the same as "the second beast coming up out of the earth" (Rev 13:11-18; Rev 16:13).

Verse 19

out from us--from our Christian communion. Not necessarily a formal secession or going out: thus Rome has spiritually gone out, though formally still of the Christian Church. not of us--by spiritual fellowship (Jo1 1:3). "They are like bad humors in the body of Christ, the Church: when they are vomited out, then the body is relieved; the body of Christ is now still under treatment, and has not yet attained the perfect soundness which it shall have only at the resurrection" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 3.4]. they would . . . have continued--implying the indefectibility of grace in the elect. "Where God's call is effectual, there will be sure perseverance" [CALVIN]. Still, it is no fatal necessity, but a "voluntary necessity" [DIDYMUS], which causes men to remain, or else go from the body of Christ. "We are either among the members, or else among the bad humors. It is of his own will that each is either an Antichrist, or in Christ" [AUGUSTINE]. Still God's actings in eternal election harmonize in a way inexplicable to us, with man's free agency and responsibility. It is men's own evil will that chooses the way to hell; it is God's free and sovereign grace that draws any to Himself and to heaven. To God the latter shall ascribe wholly their salvation from first to last: the former shall reproach themselves alone, and not God's decree, with their condemnation (Jo1 3:9; Jo1 5:18). that they were not all of us--This translation would imply that some of the Antichrists are of us! Translate, therefore, "that all (who are for a time among us) are not of us." Compare Co1 11:19, "There must be heresies among you, that they which are approved may be made manifest among you." For "were" some of the oldest manuscripts read "are." Such occasions test who are, and who are not, the Lord's people.

Verse 20

But--Greek, "And." He here states the means which they as believers have wherewith to withstand. Antichrists (Jo1 2:18), namely, the chrism (so the Greek: a play upon similar sounds), or "anointing unguent," namely, the Holy Spirit (more plainly mentioned further on, as in John's style, Jo1 3:24; Jo1 4:13; Jo1 5:6), which they ("ye" is emphatical in contrast to those apostates, Jo1 2:19) have "from the Holy One, Christ" (Joh 1:33; Joh 3:34; Joh 15:26; Joh 16:14): "the righteous" (Jo1 2:1), "pure" (Jo1 3:3), "the Holy One" (Act 3:14) "of God"; Mar 1:24. Those anointed of God in Christ alone can resist those anointed with the spirit of Satan, Antichrists, who would sever them from the Father and from the Son. Believers have the anointing Spirit from the Father also, as well as from the Son; even as the Son is anointed therewith by the Father. Hence the Spirit is the token that we are in the Father and in the Son; without it a man is none of Christ. The material unguent of costliest ingredients, poured on the head of priests and kings, typified this spiritual unguent, derived from Christ, the Head, to us, His members. We can have no share in Him as Jesus, except we become truly Christians, and so be in Him as Christ, anointed with that unction from the Holy One. The Spirit poured on Christ, the Head, is by Him diffused through all the members. "It appears that we all are the body of Christ, because we all are anointed: and we all in Him are both Christ's and Christ, because in some measure the whole Christ is Head and body." and--therefore. ye know all things--needful for acting aright against Antichrist's seductions, and for Christian life and godliness. In the same measure as one hath the Spirit, in that measure (no more and no less) he knows all these things.

Verse 21

but because ye know it, and that, &c.--Ye not only know what is the truth (concerning the Son and the Father, Jo1 2:13), but also are able to detect a lie as a thing opposed to the truth. For right (a straight line) is the index of itself and of what is crooked [ESTIUS]. The Greek is susceptible of ALFORD'S translation, "Because ye know it, and because no lie is of the truth" (literally, "every lie is excluded from being of the truth"). I therefore wrote (in this Epistle) to point out what the lie is, and who the liars are.

Verse 22

a liar--Greek, "Who is the liar?" namely, guilty of the lie just mentioned (Jo1 2:21). that Jesus is the Christ--the grand central truth. He is Antichrist--Greek, "the Antichrist"; not however here personal, but in the abstract; the ideal of Antichrist is "he that denieth the Father and the Son." To deny the latter is virtually to deny the former. Again, the truth as to the Son must be held in its integrity; to deny that Jesus is the Christ, or that He is the Son of God, or that He came in the flesh, invalidates the whole (Mat 11:27).

Verse 23

Greek, "Every one who denieth the Son, hath not the Father either" (Jo1 4:2-3): "inasmuch as God hath given Himself to us wholly to be enjoyed in Christ" [CALVIN]. he--that acknowledgeth the Son hath the Father also. These words ought not to be in italics, as though they were not in the original: for the oldest Greek manuscripts have them. hath--namely, in his abiding possession as his "portion"; by living personal "fellowship." acknowledgeth--by open confession of Christ.

Verse 24

Let that--truth respecting the Father and the Son, regarded as a seed not merely dropped in, but having taken root (Jo1 3:9). ye--in the Greek standing emphatically at the beginning of the sentence. YE, therefore, acknowledge the Son, and so shall ye have the Father also (Jo1 2:23). from the beginning--from the time of your first hearing the Gospel. remain--Translate as before, "abide." ye also--in your turn, as distinguished from "that which ye have heard," the seed abiding in you. Compare Jo1 2:27, "the anointing abideth in you . . . ye shall abide in Him." Having taken into us the living seed of the truth concerning the Father and the Son, we become transformed into the likeness of Him whose seed we have taken into us.

Verse 25

this is the promise--Eternal life shall be the permanent consummation of thus abiding in the Son and in the Father (Jo1 2:24). he--Greek, "Himself," Christ, "the Son" (compare Jo1 1:1). promised-- (Joh 3:15, Joh 3:36; Joh 6:40, Joh 6:47, Joh 6:57; Joh 17:2-3).

Verse 26

These things-- (Jo1 2:18-25). have I written--resumed from Jo1 2:21 and Jo1 2:14. seduce you--that is, are trying to seduce or lead you into error.

Verse 27

But--Greek, "And you (contrasting the believing readers with the seducers; the words 'and you' stand prominent, the construction of the sentence following being altered, and no verb agreeing with 'and you' until 'need not') . . . the anointing," &c. (resumed from Jo1 2:20). received of him-- (Joh 1:16). So we "are unto God a sweet savor of Christ." abideth in you--He tacitly thus admonishes them to say, when tempted by seducers, "The anointing abideth in us; we do not need a teacher [for we have the Holy Spirit as our teacher, Jer 31:34; Joh 6:45; Joh 16:13]; it teaches us the truth; in that teaching we will abide" [BENGEL]. and--and therefore. God is sufficient for them who are taught of Him; they are independent of all others, though, of course, not declining the Christian counsel of faithful ministers. "Mutual communication is not set aside, but approved of, in the case of those who are partakers of the anointing in one body" [BENGEL]. the same anointing--which ye once for all received, and which now still abides in you. of--"concerning." all things--essential to salvation; the point under discussion. Not that the believer is made infallible, for no believer here receives the Spirit in all its fulness, but only the measure needful for keeping him from soul-destroying error. So the Church, though having the Spirit in her, is not infallible (for many fallible members can never make an infallible whole), but is kept from ever wholly losing the saving truth. no lie--as Antichristian teaching. ye shall abide in him-- (Jo1 2:24, end); even as "the anointing abideth in you." The oldest manuscripts read the imperative, "abide in Him."

Verse 28

little children--Greek, "little sons," as in Jo1 2:12; believers of every stage and age. abide in him--Christ. John repeats his monition with a loving appellation, as a father addressing dear children. when--literally, "if"; the uncertainty is not as to the fact, but the time. appear--Greek, "be manifested." we--both writer and readers. ashamed before him--literally, "from Him"; shrink back from Him ashamed. Contrast "boldness in the day of judgment," Jo1 4:17; compare Jo1 3:21; Jo1 5:14. In the Apocalypse (written, therefore, BENGEL thinks, subsequently), Christ's coming is represented as put off to a greater distance.

Verse 29

The heading of the second division of the Epistle: "God is righteous; therefore, every one that doeth righteousness is born of Him." Love is the grand feature and principle of "righteousness" selected for discussion, 1Jo. 2:29-3:3. If ye know . . . ye know--distinct Greek verbs: "if ye are aware (are in possession of the knowledge) . . . ye discern or apprehend also that," &c. Ye are already aware that God ("He" includes both "the Father," of whom the believer is born (end of this verse, and Jo1 3:1), and "the Son," Jo1 2:1, Jo1 2:23) is righteous, ye must necessarily, thereby, perceive also the consequence of that truth, namely, "that everyone that doeth righteousness (and he alone; literally, the righteousness such as the righteous God approves) is born of Him." The righteous produceth the righteous. We are never said to be born again of Christ, but of God, with whom Christ is one. HOLLAZ in ALFORD defines the righteousness of God, "It is the divine energy by whose power God wills and does all things which are conformable to His eternal law, prescribes suitable laws to His creatures, fulfils His promises to men, rewards the good, and punishes the ungodly." doeth--"For the graces (virtues) are practical, and have their being in being produced (in being exercised); for when they have ceased to act, or are only about to act, they have not even being" [Å“CUMENIUS]. "God is righteous, and therefore the source of righteousness; when then a man doeth righteousness, we know that the source of his righteousness is God, that consequently he has acquired by new birth from God that righteousness which he had not by nature. We argue from his doing righteousness, to his being born of God. The error of Pelagians is to conclude that doing righteousness is a condition of becoming a child of God" [ALFORD most truly]. Compare Luk 7:47, Luk 7:50 : Her much love evinced that her sins were already forgiven; not, were the condition of her sins being forgiven. Next: 1 John Chapter 3

Verse 1

My little children,.... The apostle may address the saints under this character, on account of their regeneration by the Spirit and grace of God, in which they were as newborn babes; and on account of his being the instrument of their conversion, and so was their spiritual father, and therefore calls them his own children; and he might the rather use such a way of speaking, because of his advanced age, being now in his old age, and John the elder in age as well as in office; as well as to show his paternal affection for them, and care of them, and that what he had wrote, or should write, was not from any disrespect, but from pure love to them; and it might serve to put them in mind of their weakness in faith, in knowledge, and spiritual strength, that they might not entertain high notions of themselves, as if they were perfect and without infirmities; and it is easy to observe, that this is one of Christ's expressions, Joh 13:33, from whose lips the apostle took it, whose words and phrases he greatly delighted in, as he seems to do in this, by his frequent use of it; see Jo1 2:18. These things write I unto you; concerning the purity and holiness of God, who is light itself; concerning fellowship with him, which no one that lives in sin can have; concerning pardon and cleansing from sin by the blood of Christ, and concerning sin being in them, and they not without it. The Ethiopic version reads, "we write", as in Jo1 1:4; that ye sin not; not that he thought they could be entirely without it, either without the being of it, or the commission of it, in thought, word, or deed, for this would be to suppose that which is contrary to his own words, in Jo1 1:8; but he suggests that the end of his writing on these subjects was, that they might not live in sin, and indulge themselves in a vicious course of living, give up themselves to it, and walk in it, and work it with all greediness: and nothing could be more suitably adapted to such an end than the consideration of the holiness of God, who calls by his grace; and of the necessity of light and grace and holiness in men to communion with him; and of the pardoning grace of God and cleansing blood of Christ, which, when savingly applied, sets men against sin, and makes them zealous of good works; and of the indwelling of sin in the saints, which puts them upon their guard against it: and if any man sin; as every man does, even everyone that is in the light, and walks in it, and has fellowship with God; everyone that believes in Christ, and is justified through his righteousness, and pardoned by his blood; everyone of the little children; for the apostle is not speaking of mankind in general who sin, for Christ is not an advocate for all that sin, but of these in particular; hence the Arabic version renders it, "if any of you sin"; and this, with the following, he says not to encourage in sin, but to comfort under a sense of it: we have an advocate with the Father, Jesus Christ the righteous; Christ is an advocate, not for just or righteous persons, for as he came not to call these to repentance, nor to die for them, so such have no need of an advocate, nor is he one for them; but as he came to call sinners, and to save them, and died for them, the just for the unjust, so he is an advocate, and makes intercession for transgressors; and not for all men, though they have all sinned; not for the world, or those so called in distinction from the persons given him by his Father, for these he prays not; but for all the elect, and whatsoever charges are brought against them he answers to them, and for them; and for all that believe in him, be they weak or strong, even for the apostles as well as others; for they were not without sin, were men of like passions as others, and carried about with them a body of sin, and had their daily infirmities, and so needed an advocate as others; and hence John says, "we have an advocate", &c. but then Christ is not an advocate for sin, though for sinners; he does not vindicate the commission of sin, or plead for the performance of it; he is no patron of iniquity; nor does he deny that his clients have sinned, or affirm that their actions are not sins; he allows in court all their sins, with all their aggravated circumstances; nor does he go about to excuse or extenuate them; but he is an advocate for the non-imputation of them, and for the application of pardon to them: he pleads in their favour, that these sins have been laid upon him, and he has bore them; that his blood has been shed for the remission of them, and that he has made full satisfaction for them; and therefore in justice they ought not to be laid to their charge; but that the forgiveness of them should be applied unto them, for the relief and comfort of their burdened and distressed consciences: and for this he is an advocate for his poor sinning people "with the Father"; who being the first Person, and the Son the advocate, and the Spirit sustaining a like character, is only mentioned; and he being God against whom sin is committed, and to whom the satisfaction is made; and the rather, as he is the Father of Christ, and of those for whom he is an advocate; seeing it may be concluded that his pleadings will be with success, since he is not only related to him, and has an interest in him himself, but the persons also, whose patron he is, are related to him, and have a share in his paternal affection and care: moreover, this phrase, as it expresses the distinct personality of Christ from the Father, so his being with him in heaven at his right hand, and nearness to him; where he discharges this office of his, partly by appearing in person for his people in the presence of God; and partly by carrying in and presenting their confessions of sin, and their prayers for the fresh discoveries and applications of pardoning grace, which he offers up to his Father with the sweet incense of his mediation; and chiefly by pleading the virtue of his blood, righteousness, and sacrifice, which are carried within the vail, and are always in sight, and call aloud for peace and pardon; as also by answering and removing the charges and accusations of the court adversary, the accuser of the brethren, the devil; as well as by the declarations of his will, demanding in point of justice, in consideration of his sufferings and death, that such and such blessings be bestowed upon his people, as pardon, righteousness, grace, and supplies of grace, and at last glory; and by applying these benefits to their souls as a "comforter", which the word here used also signifies, and is so rendered, Joh 14:16; and by the Arabic version here. Now the saints have but one advocate, and that is enough for them; the apostle does not say we have advocates, but "an advocate"; not angels, nor saints departed, but Jesus Christ only, who is the one Mediator between God and man, Ti1 2:5, and he is a continual one, he ever lives to make intercession; his blood is always speaking, and he always pleading; and therefore it is said "we have", not we have had, or we shall have an advocate and he is a prevalent one, he is always heard, he thoroughly pleads the cause he undertakes, and ever carries it; which is owing to the dignity of his person, his interest with his Father, and the virtue and value of his sacrifice: and he every way fit for such a work, for he is "righteous"; not only in his natures, both divine and human, but in his office, as Mediator, which he faithfully and righteously performs; he is a very proper person to plead for guilty persons, which he could not do if he himself was guilty; but he is so holy and righteous that nothing can be objected to him by God; and it need not be doubted by men that he will act the faithful part to them, and righteously serve them and their cause; and it is moreover his righteousness which he has wrought out, and is imputed to them, that carries the cause for them; and therefore this character of Christ fitly added, as is also the following. The Jews (i) have adopted the word in the text into their language, but have applied it to a different purpose, to alms deeds, repentance, and good works. Much more agreeably Philo the Jew (k) speaks of the son of perfect virtue, "as an advocate" for the forgiveness of sins, and for a supply of everlasting good things. (i) Pirke Abot, c. 4. sect. 11. T. Bab. Sabbat, fol. 32. 1. T. Bab. Bava Bathra, fol. 10. 1. (k) De Vita Mosis, l. iii. p. 673.

Verse 2

And he is the propitiation for our sins,.... For the sins of us who now believe, and are Jews: and not for ours only; but for the sins of Old Testament saints, and of those who shall hereafter believe in Christ, and of the Gentiles also, signified in the next clause: but also for the sins of the whole world; the Syriac version renders it, "not for us only, but also for the whole world"; that is, not for the Jews only, for John was a Jew, and so were those he wrote unto, but for the Gentiles also. Nothing is more common in Jewish writings than to call the Gentiles "the world"; and , "the whole world"; and , "the nations of the world" (l); See Gill on ; and the word "world" is so used in Scripture; see Joh 3:16; and stands opposed to a notion the Jews have of the Gentiles, that , "there is no propitiation for them" (m): and it is easy to observe, that when this phrase is not used of the Gentiles, it is to be understood in a limited and restrained sense; as when they say (n), "it happened to a certain high priest, that when he went out of the sanctuary, , "the whole world" went after him;'' which could only design the people in the temple. And elsewhere (o) it is said, "amle ylwk, "the "whole world" has left the Misna, and gone after the "Gemara";'' which at most can only intend the Jews; and indeed only a majority of their doctors, who were conversant with these writings: and in another place (p), "amle ylwk, "the whole world" fell on their faces, but Raf did not fall on his face;'' where it means no more than the congregation. Once more, it is said (q), when "R. Simeon ben Gamaliel entered (the synagogue), , "the whole world" stood up before him;'' that is, the people in the synagogue: to which may be added (r), "when a great man makes a mourning, , "the whole world" come to honour him;'' i.e. a great number of persons attend the funeral pomp: and so these phrases, , "the whole world" is not divided, or does not dissent (s); , "the whole world" are of opinion (t), are frequently met with in the Talmud, by which, an agreement among the Rabbins, in certain points, is designed; yea, sometimes the phrase, "all the men of the world" (u), only intend the inhabitants of a city where a synagogue was, and, at most, only the Jews: and so this phrase, "all the world", or "the whole world", in Scripture, unless when it signifies the whole universe, or the habitable earth, is always used in a limited sense, either for the Roman empire, or the churches of Christ in the world, or believers, or the present inhabitants of the world, or a part of them only, Luk 2:1; and so it is in this epistle, Jo1 5:19; where the whole world lying in wickedness is manifestly distinguished from the saints, who are of God, and belong not to the world; and therefore cannot be understood of all the individuals in the world; and the like distinction is in this text itself, for "the sins of the whole world" are opposed to "our sins", the sins of the apostle and others to whom he joins himself; who therefore belonged not to, nor were a part of the whole world, for whose sins Christ is a propitiation as for theirs: so that this passage cannot furnish out any argument for universal redemption; for besides these things, it may be further observed, that for whose sins Christ is a propitiation, their sins are atoned for and pardoned, and their persons justified from all sin, and so shall certainly be glorified, which is not true of the whole world, and every man and woman in it; moreover, Christ is a propitiation through faith in his blood, the benefit of his propitiatory sacrifice is only received and enjoyed through faith; so that in the event it appears that Christ is a propitiation only for believers, a character which does not agree with all mankind; add to this, that for whom Christ is a propitiation he is also an advocate, Jo1 2:1; but he is not an advocate for every individual person in the world; yea, there is a world he will not pray for Joh 17:9, and consequently is not a propitiation for them. Once more, the design of the apostle in these words is to comfort his "little children" with the advocacy and propitiatory sacrifice of Christ, who might fall into sin through weakness and inadvertency; but what comfort would it yield to a distressed mind, to be told that Christ was a propitiation not only for the sins of the apostles and other saints, but for the sins of every individual in the world, even of these that are in hell? Would it not be natural for persons in such circumstances to argue rather against, than for themselves, and conclude that seeing persons might be damned notwithstanding the propitiatory sacrifice of Christ, that this might, and would be their case. In what sense Christ is a propitiation; see Gill on Rom 3:25. The Jews have no notion of the Messiah as a propitiation or atonement; sometimes they say (w) repentance atones for all sin; sometimes the death of the righteous (x); sometimes incense (y); sometimes the priests' garments (z); sometimes it is the day of atonement (a); and indeed they are in the utmost puzzle about atonement; and they even confess in their prayers (b), that they have now neither altar nor priest to atone for them; See Gill on Jo1 4:10. (l) Jarchi in Isa. liii. 5. (m) T. Hieros. Nazir, fol. 57. 3. Vid. T. Bab. Succa, fol. 55. 2. (n) T. Bab. Yoma, fol. 71. 2. (o) T. Bab. Bava Metzia, fol. 33. 2. (p) T. Bab. Megilla, fol. 22. 2. (q) T. Bab. Horayot, fol. 13. 2. (r) Piske Toseph. Megilla, art. 104. (s) T. Bab. Cetubot, fol. 90. 2. & Kiddushin, fol. 47. 2. & 49. 1. & 65. 2. & Gittin, fol. 8. 1. & 60. 2. (t) T. Bab. Kiddushin, fol. 48. 1. (u) Maimon. Hilch. Tephilla, c. 11. sect. 16. (w) Zohar in Lev. fol. 29. 1. (x) Ib. fol. 24. 1. T. Hieros. Yoma, fol. 38. 2. (y) T. Bab. Zebachim, fol. 88. 2. & Erachin, fol. 16. 1. (z) T. Bab. Zebachim, ib. T. Hieros. Yoma, fol. 44. 2. (a) T. Bab. Yoma, fol. 87. 1. & T. Hieros. Yoma, fol. 45. 2, 3. (b) Seder Tephillot, fol. 41. 1. Ed. Amsterd.

Verse 3

And hereby we do know that we know him,.... Either the Father, with whom Christ is an advocate; not as the God of nature, and by the light of it, nor as the lawgiver and Judge of the whole earth, and by the law of Moses; but as the God of all grace, as a God pardoning iniquity, transgression, and sin, as the Father of Christ, and as in him by the Gospel; and this not in a mere notional and speculative way, but with love and affection; not with fear and trembling, as devils know him, nor in theory, as formal professors and hypocrites, but with a knowledge, joined with hearty love of him, and cheerful obedience to him: or else Christ, the advocate and propitiation for sin; and him also, not with a mere notional knowledge of his person and offices, which carnal men and devils themselves have of him, but with that which is spiritual, special, and saving, being from the Spirit and grace of God; and regards Christ as a Saviour, as a propitiatory sacrifice for sin, and an advocate with God the Father; and by which he is approved as such, to the rejection of all other savours, sacrifices, and advocates; and is trusted, confided, and believed in as such, and affectionately loved, and that above all others, in sincerity and truth; and is readily obeyed in his word and ordinances; for where there is true knowledge of Christ, there is faith in him; and where there is faith in him, there is love to him, for faith works by love; and where there is love to him, there will be an observance of his commands; and this is here made the evidence of the true knowledge of him: for it follows, if we keep his commandments; not the commandments of men, for the keeping of them arises from ignorance of God, and is a proof of it; nor the commandments of the ceremonial law, which are abolished, particularly circumcision, which is opposed to the keeping of the commandments of God, Co1 7:19; but either those of the moral law, and which are more particularly the commandments of God the Father; the observance of which, though it cannot be with perfection, yet being in faith, and from love to God, and with a view to his glory, is an evidence of the true knowledge of him and of his will: or else those commandments, which are more especially the commandments of Christ Jesus; such as the ordinances of baptism and the Lord's supper, which are peculiar to the Gospel dispensation; and which being kept as they were delivered by Christ, and in his name and strength, and to his glory, without depending on them for life and salvation, is an argument and proof of the right knowledge of him; and particularly his new commandment of loving one another may be chiefly designed, that being what the apostle has greatly in view throughout this epistle; now let it be observed, that keeping of the commands of God, or Christ, is not the knowledge of either of them itself, for much may be done in an external way, yet neither God nor Christ be spiritually and savingly known; nor is it the cause of such knowledge, for that is owing to the Spirit and grace of God; but is an effect or consequence of spiritual knowledge, and so an evidence of it; hereby is not the knowledge itself, but the knowledge of that knowledge, that is, that it is true and genuine.

Verse 4

He that saith I know him,.... God or Christ, as the Gnostics did, who pretended to great, even perfect, knowledge of divine things: and keepeth not his commandments; which the above persons had no regard to, and as many who profess great light and knowledge in our days show no concern for: is a liar; he contradicts what he says, and gives the lie to it; for though in words he professes to know God, in works he denies him, and which betrays his ignorance of him: and the truth is not in him; there is no true knowledge of God and Christ in him; nor is the truth of the Gospel in his heart, however it may be in his head; nor is the truth of grace in him, for each of these lead persons to obedience. The Ethiopic version renders it, "the truth of God is not with him"; See Gill on Jo1 1:8.

Verse 5

But whoso keepeth his word,.... Either the word of the Gospel, and the truths of it, who receives it in love, cordially embraces and retains it, and will by no means part with it, but holds it fast, and stands fast in it; or the precepts and ordinances of the word, who loves these, and esteems them above fine gold, and concerning all things to be right, and observes them as they should be: in him verily is the love of God perfected: not the love wherewith God loves him, for that is perfect in himself, and admits of no degrees, and cannot be more or less in his heart, and is entirely independent of the obedience of men, or any works of theirs; it is true indeed the manifestations of this love to the saints are imperfect, and may be more and greater, and greater manifestations of love are promised to such that love Christ, and keep his commandments, Joh 14:21; but here it is to be understood not actively, but passively, of the love wherewith God is loved by his people; and intends not the absolute perfection of it in them, in whom it often waxes cold, and is left, or the fervour of it abated, but the sincerity and reality of it; for by keeping the word of God, both his truths and his ordinances, it is clearly seen that their love to him is without dissimulation, and is not in tongue only, but in deed and in truth:, now it is not the keeping of the word of God that causes this love, or makes it perfect or sincere, for it is a fruit of the Spirit, and is owing to the grace of God; but love, on the other hand, is the cause of keeping of the word; and the latter being a consequent and an effect of the former, is the evidence of it, of the truth and sincerity of it: hereby know we that we are in him: in Christ, not merely nominally, or by profession, as all that name the name of Christ, and are in a Gospel church state, may be said to be; but really, first secretly, through the love of Christ, the election of God, and the covenant of grace, and then openly, in conversion and the effectual calling, through believing in Christ, when the saints appear to be in him as branches in the vine; and which is known by their fruits, as here, by keeping the word, and doing the commandments of Christ, which do not put a man into Christ, but only show that he is there; for a man's being in Christ is owing to the grace of God; this is the first thing done in grace, Co1 1:30.

Verse 6

He that saith he abideth in him,.... As all do that are in him; once in Christ, and always in Christ; they are set as a seal on his arm and heart, which can never be removed; they are in his arms, and can never be plucked from thence; and are members of him, and can never be disunited from him: or dwelleth in him, as in Joh 6:56; that is, by faith; who under a sense of sin and danger have fled to Christ, as to a strong tower and place of defence, where they dwell safely, peaceably, pleasantly, and comfortably, enjoying whatever is necessary for them. The Syriac and Ethiopic versions read, "he that saith I am in him"; loved by him, chosen in him, united to him, a member of his, and have communion with him: ought himself also to walk even as he walked; as Christ walked, lived, and acted, so ought he; that is, to imitate him and follow him, as he has him for an example; not in his miraculous works in raising the dead, healing the sick, and walking upon the waters, &c. which were wrought as proofs of his deity and of his Messiahship, and not intended for imitation; nor in his mediatorial performances, as in his propitiatory sacrifice and advocacy; but in the exercise of grace, and duties of religion as a man, and in a private way; and may chiefly regard walking in love, as he walked, see Eph 5:2; and is what is in the following verses insisted on, namely, the new commandment of love to the brethren; which should be to all as his was, and, like his, constant and lasting; and, when the case requires, should be shown by laying down life for them. The "as" is not a note of equality, but of likeness; for it cannot be thought that saints should walk in that degree of perfection, in humility, patience, love, and in the exercise of every other grace, and in the discharge of duty, as Christ did; only that they should copy after him, and make his obedience and life the rule of theirs.

Verse 7

Brethren, I write no new commandment unto you,.... Some understand this of faith, which this apostle calls a commandment, Jo1 3:23; but it rather intends the commandment of love, especially to the brethren, of which the apostle says the same things as here in his second epistle, Jo1 2:5; and this sense agrees both with what goes before and follows after, and is a considerable branch of the commandments of Christ to be kept, and of walking as he walked; and the word "brethren", prefixed to this account, may direct to, and strengthen this sense, though the Vulgate Latin and Syriac versions read, "beloved"; and so the Alexandrian copy, and others: and this commandment is said to be not a new one, but an old commandment, which ye had from the beginning; it being in its original a part of the eternal law of truth, founded upon the unalterable nature and eternal will of God, who is love itself, and requires it in all his creatures; being what was written on Adam's heart in a state of innocence, and a branch of the divine image stamped upon him; and is what was delivered in the law of Moses, for love to God and men is the sum and substance of that; and was taught by Christ and his apostles from the beginning of the Gospel dispensation; and was what these saints had been acquainted with, and influentially instructed in from their first conversion, being taught of God in regeneration to love one another; so that this was no novel doctrine, no upstart notion, no new law, but of the greatest and most venerable antiquity, and therefore to be regarded in the most respectful manner. The old commandment is the word which ye have heard from the beginning; or this ancient law of love is contained in, and enforced by that word or doctrine which was delivered from the beginning of time; and which these saints had heard of, concerning the seed of the woman's bruising the serpent's head, which includes the work of redemption and salvation by Christ, atonement by his sacrifice, forgiveness of sin through his blood, and justification by his righteousness, than which nothing can more powerfully engage to love God, and Christ, and one another; and which is also strongly encouraged by the word of God and Gospel of Christ, which they had heard, and had a spiritual and saving knowledge of, from the time they were effectually called by the grace of God: the phrase, "from the beginning", is left out in the Alexandrian copy, and others, and in the Vulgate Latin, Syriac, and Ethiopic versions; it is omitted in both clauses of the text in the latter.

Verse 8

Again, a new commandment I write unto you,.... Which is the same with the former, considered in different respects. The command of brotherly love is a new one; that is, it is an excellent one, as a new name is an excellent name, and a new song is an excellent one; it is renewed by Christ under the Gospel dispensation; it is newly explained by him, and purged from the false glosses of the Scribes and Pharisees; see Mat 5:43; and enforced by him with a new argument, and by a new example of his own, even his own love to his people; and which is observed by them in a new manner, they being made new creatures; and this law being anew written in their hearts, under the renewing work of the Spirit of God, as a branch of the new covenant of grace; see Joh 13:34. The Jews (c) expect , "a new law" to be given them by the bands of the Messiah; and a new one he has given, even the new commandment of love, and which is the fulfilling of the law. Which things is true in him, and in you. The Alexandrian copy reads, "in us"; the sense is either, it is true "in itself", as the phrase will bear to be rendered, and it is verified in you, or in us, to be a new commandment; or it is true in Christ, it is yea and amen in him; it has its full completion in him, who is the fulfilling end of the law, as well as it has been faithfully delivered, truly explained, and warmly and affectionately recommended and urged by him; and he is the great pattern and exemplar of it: and the love which this new commandment requires is really and truly in the saints, implanted in them in regeneration, is a fruit of the Spirit, and which faith works by, and will always continue in them; and should be in its actings like Christ's, true, sincere, cordial, affectionate, constant, and universal: and some think the word or "is", or "let it be", is wanting in the last clause, and may be read, "which thing is true in him, and is", or "let it be in you": that is, as love to the brethren is true and sincere in Christ, so it is, or should be in you; it should be without dissimulation, and so it was, as the reason following shows: because the darkness is past, or is "passing"; meaning either the darkness of the ceremonial law, which lay in dark types and shadows, and in cloudy sacrifices, and mystical representations of things, and was a shadow of good things to come; and its shadows were now fleeing away apace, in fact as well as in right; and so the Alexandrian copy reads, "because the shadow is passing away"; the night of Jewish darkness was far spent, and the Gospel day was not only broke, but it was, or near noonday, which brought the light of faith, and the heat of love with it: or else the darkness of sin and ignorance, of a state of nature, and of the kingdom of Satan, in which the people of God are before conversion; which then passes away gradually, by little and little, for it is not removed at once, or wholly gone; for though the saints are at once removed out of a state of darkness, and from the kingdom of darkness, and the power of it, yet they are not wholly free from the darkness of sin and ignorance, they still see but through a glass darkly: and the words are better rendered, the darkness passes", or "is passing away", and not is past", or "has passed away"; for as yet it is not entirely gone; and the true light now shineth; either the Gospel, which is a light, and a true and substantial one, in distinction from the dim light of nature, or the shadowy law of Moses; and which now, under the present dispensation, shines out in a most glorious manner, as the sun in its full strength; and so the Ethiopic version renders it, "the light of truth"; the word of truth, the Gospel of our salvation: or Jesus Christ, who is so called, Joh 1:9; in distinction from typical lights, as the "Urim" on the high priest's breastplate, the candlestick in the tabernacle and temple, and the pillar of fire by night, which guided the Israelites through the wilderness; and in opposition to all false lights, to the Scribes and Pharisees, to false Christs and false prophets, which are so many "ignes fatui"; but Christ is the sun of righteousness that is risen in our "horizon", and the true light which shines out in a most illustrious manner: or the light of grace is here intended, that light which the Spirit of God illuminates with in conversion; in which a man sees sin in its true colours, and has a spiritual and saving sight of Christ, of pardon, peace, life, righteousness, and salvation by him; which is no other than the light of faith, by which an enlightened person sees the Son, looks to him, and has an evidence of the unseen glories of another world. Now this is a true light, things are seen by the believer in a right light, both his own sins, and the person, blood, and righteousness of Christ; this is a shining one, which cannot but be observed by himself, and shines more and more to the perfect day; and it now shines as it did not before, in a state of nature, and continues to shine, and ever will: this light will never be put out, and is the cause of brotherly love, being truly in the saints, and of the continuance of it; before this light shines, men live in malice, but when it comes and shines, as they walk in light, they walk in love. (c) Yalkut Simconi, par. 2. fol. 461.

Verse 9

He that saith he is in the light,.... Is in Christ the light, or has the true knowledge of the light of the Gospel, or is illuminated by the Spirit of God; for persons may profess to be enlightened ones, and not be so: wherefore the apostle does not say, he that is in the light, but he that says he is, and hateth his brother; who is so either by creation, as all men are brethren, having one Father, that has made them, and brought them up; or by regeneration, being born of God the Father, and in the same family and household of faith; and so regards such who are in a spiritual relation, whom to hate internally, or not to love, is inconsistent with being in the light, or having faith, which is always naturally and necessarily accompanied with the heat of love; for as light and heat, so faith and love go together: wherefore, let a man's profession of light be what it will, if love to his brother is wanting, he is in darkness even until now; he is in a state of nature and unregeneracy, which is a state of darkness and ignorance; he is under the power of darkness, and in the kingdom of Satan; who is the ruler of the darkness of this world; he ever was so from his birth; he never was called nor delivered out of it, but is still in it to this moment, and so remains. This seems to be very much levelled against the Jews, who make hatred of the brother in some cases lawful: for they say (d), "if one man observes sin in another, and reproves him for it, and he does not receive his reproof, , "it is lawful to hate him";'' See Gill on Mat 5:43. (d) Moses Kotsensis Mitzvot Tora, pr. neg. 5.

Verse 10

He that loveth his brother,.... As such, and because he is his brother in Christ, and that cordially and sincerely, without hypocrisy and dissimulation, and by love serves him, both in things temporal and spiritual, and so observes the new, and yet old commandment, abideth in the light: it is a plain case, that such a man is in the light of grace, and continues in it; for though it is not his love to the brethren which is the cause of his light, of his being and continuing in it, for that is owing to the spirit of light and knowledge, but on the contrary, light is the cause of his love; yet it is an evidence of it, that by which it is known, as the cause is known by the effect; see Joh 3:14; and there is none occasion of stumbling in him, or "there is no scandal" or "offence in him"; he gives no offence to his brother, or at least, as much as in him lies, he takes care that he gives none; he avoids, as much as can be, putting a stumblingblock, or an occasion to fall, in his brother's way, by the use of things indifferent, or by any other action; nor will he easily take offence at what is said or done unto him, for charity or love is not easily provoked, it suffers long, and bears all things; see Co1 13:4; nor does he so much and so frequently transgress the laws of God, and particularly those which regard his neighbour or his brother, and so easily fall into the snares of Satan, because he is in the light, and walks in the light, and sees his way, and what lies in his way, and, so shuns and avoids occasion of stumbling and falling. There is not in him that wrath, and malice, and envy, which lead on to the commission of other sins; for love works no ill, but fulfils the law, and will not suffer him to commit adultery, to kill, to steal, or bear false witness against his neighbour, friend, and brother; see Rom 13:9; and such an one enjoys great peace, tranquillity, and happiness; he has much comfort in himself, and pleasure in the saints, and delight in their company; he walks inoffensively, and in an harmless manner, without hurting himself, or any other, Psa 119:165.

Verse 11

But he that hateth his brother is in darkness,.... As is before expressed in Jo1 2:9, to which is added, and walketh in darkness; he goes on in it, and takes delight in it, as dangerous and uncomfortable as it is: and knoweth not whither he goeth; he cannot discern between good and evil; he puts darkness for light, and light for darkness; he sees not what is before him, nor what stumblingblocks lie in the way; he is not aware of the snares, pits, and traps he is in danger of falling into; nor does he know and consider what these paths of darkness, of sin, and ignorance, and infidelity, lead unto, even unto utter darkness, where is weeping, wailing, and gnashing of teeth: and the reason is, because that darkness hath blinded his eyes; either Satan, the god of this world, who blinds the minds of them that believe not, and who is darkness itself, and the cause of darkness in himself and in others, and one of whose names this was with the Jews (e); See Gill on Luk 22:53; or that natural darkness which sin has brought upon the understanding, and has blinded the eyes of it, called the blindness of the heart, Eph 4:18, so that a man under the power of it is ignorant of himself, and knows not that he is blind and miserable; is a stranger to the way of peace, and life by Christ, and knows not what he is about, and where he is, or whither he is going, and what his end will be. (e) Yalkut Simconi, par. 2. fol. 44. 4.

Verse 12

I write unto you, little children,.... By whom the apostle means in common all the saints he writes to, whom he afterwards distributes into fathers, young men, and little children; for the same word is used here as in Jo1 2:1; and a different one from that which is rendered little children in Jo1 2:13; and besides, the following blessing of pardon of sin is common to all the children of God of different ages: now what the apostle says he writes unto them, intends not the epistle in general, but the new commandment of love in particular; and which he urges and enforces on them all, for this reason, because your sins are forgiven you for his name's sake; these little children had been sinners by nature and practice, and were not now without sin, but they shared in the blessing of the forgiveness of it; which arises from the abundant mercy and rich grace of God, and proceeds on the blood and sacrifice of Christ; and therefore is said to be "for his name's sake"; not for the sake of any merits in men, any services or works of theirs, but for the sake of Christ, his blood, sacrifice and satisfaction; and it reaches to all sins, original and actual, secret and open, past, present, and to come; and here intends the application of it by the Spirit of God, and the reception of it by faith: and which, as it is a reason and argument encouraging love to God, who freely and fully forgives, and to Christ, whose blood was shed for the remission of sin, so to their brethren and fellow Christians; who are equally sharers in the same blessing, and when they should love, because they are loved of God and Christ; and whom they should forgive, because God, for Christ's sake, has forgiven them. It may be, they may be called here "little children", with a view to their interest in this blessing of grace. So the Jews say (f), that Saul was called ""the son of one year in his reign"; Sa1 13:1; because all his iniquities were forgiven him, "as a sucking child" of a year old.'' (f) T. Hieros. Biccurim, fol. 65. 4.

Verse 13

I write unto you, fathers,.... Not merely in age, though they might be men in years who are here intended, or only with respect to their long standing in the church, which might be the case; though persons may be in years, and of a long standing in the church, and yet be children in knowledge and experience: but here it designs such, who, in comparison of others, were perfect, and were spiritual, and judged all things; had a well informed and established judgment in divine things, and were, in understanding, men, fathers, and not babes in Christ; so the Jews used to call their men of wisdom, and knowledge, and understanding, "Abot", "fathers". Hence there is a whole treatise in the Misna called Pirke Abot, which contains the apophthegms, wise sayings, and sentences of their fathers, or wise men. Now the apostle writes the new commandment of love, and urges it on these, for this reason, because ye have known him that is from the beginning; either God the Father, who is from everlasting to everlasting, the Ancient of days, the eternal I AM, whom to know is life eternal; whose everlasting love to them, whose covenant of grace with his Son for them, before the world was, and the ancient transactions, and settlements of his grace on their account, they were acquainted with: or Jesus Christ, the Logos or Word, which was from the beginning, who existed from all eternity, as a divine person, as the Son of God, co-eternal with the Father; as the eternal choice made in him, and the everlasting covenant with him show; and who in his office capacity, as Mediator, was set up from everlasting; and who, with respect to the virtue of his blood, righteousness, and sacrifice, was from the beginning of the world, and was the same yesterday, today, and for ever; it being by his blood that all the patriarchs, from the beginning of time, were pardoned, and by his righteousness they were justified, and by his grace they were saved; all which, respecting the antiquity of Christ's person, office, and grace, was known to these fathers: they knew him, so as to approve of him, trust in him, and appropriate him to themselves, and which obliged them to the new commandment of love, not only to God and Christ, but to one another; and the reason here given, engaging to it, is exceeding suitable to their character, it being what fathers and aged men delight in, even ancient things, to call them to remembrance, to talk of them as things well known unto them; but nothing is more ancient than what is here instanced in, and nothing so honourable and profitable to know as this, or to be gloried in; and therefore the argument from hence to love those that belong to him, who is the everlasting Father, is very strong and forcible. I write unto you, young men; who are warm and zealous for God, for his cause and interest, for the glory of a Redeemer, for his truths and ordinances; and are lively in the exercise of grace, and fervent in the discharge of duty; and are active, diligent, and industrious, always abounding in the work of the Lord; and are strong and robust, able to go alone, to walk by faith, being strong in it, and in the grace that is in Christ, and do not need the staff that old age does, nor the hand to lead and teach to go, as children do: to these the apostle writes the new commandment of love, for this reason, because ye have overcome the wicked one; Satan, who is eminently so, being the first that was, and the worst that is so; for he is wickedness itself, he is wholly, entirely, immutably, and unalterably wicked; and his whole work and employment is in wickedness. Now these young men had overcome him, not only in Christ their head, who has spoiled him, destroyed him, and led him captive in triumph, in whom they were more than conquerors; but in themselves, through the power of divine grace, holding up, and making use of the shield of faith against him, whereby they quenched his fiery darts, and got the victory over him: and this is also said in perfect agreement with the character of young men, who are apt to glory in their strength, and are fond of getting the advantage, or a victory over others; and which is used to teach such as are so in a spiritual sense, not to glory in their strength, but in the Lord; and to love him whom they know, and whose lovingkindness is exercised towards them, and in Christ; and to love him through whom they get the victory, and to bear the infirmities of weaker saints, to whom they should be strongly affected. I write unto you, little children; or babes in Christ, such as were newborn babes, just born again, not able to go alone, or walk by faith, but were dandled on the knee, and lay at the breasts of divine consolation: could speak but stammeringly, and not plain, it being as much as they could do to say "Abba", Father. To these the apostle writes, and urges the new commandment of love, for this reason, because ye have known the Father: the Father of Christ, and him, as their Father in Christ, under the witnessings of the spirit of adoption; so as, in some good measure, to hope and believe he was their Father, and to love, honour, and obey him as such, to apply to him for whatever they stood in need of, and always to put themselves under his care and protection: and a consideration of this their relation to him, and interest in him, is a strong and prevailing argument why they should not only love him, their Father, and Christ, who is begotten of him, but also all the saints, who are the children of this their Father, and their brethren; and very aptly does the apostle mention their knowledge of the Father as suitable to their age and character, it being one of the first and most necessary things for a child to know.

Verse 14

I have written unto you, fathers,.... This, with the reason annexed to it, is repeated, to raise the attention of the aged servants of Christ, and to quicken them to a discharge of their duty, who are apt to abate in their zeal, to grow lukewarm and indifferent, to cleave to the world, and to the things of it, which they are cautioned against in Jo1 2:15. The whole of this, with the reason, because ye have known him that is from the beginning, is left out in the Vulgate Latin version, and Complutensian edition. I have written unto you, young men; this repetition to them, with some additions, is also made, to stir them up the more to love the saints, who are too apt to be carried away with the lust of the flesh, the lust of the eyes, and the pride of life, warned against in Jo1 2:16; because ye are strong; not naturally, for sin has sadly weakened human nature, so that a man, by the strength of nature, can do nothing that is spiritually good: nor in themselves, though regenerated, but in Christ, in whom are righteousness and strength; without whom they can do nothing, though they can do all things through him strengthening them; and so are strong in the exercise of grace on him, and in the performance of every duty, being strengthened by him with strength in their souls: and the word of God abideth in you; either Christ the Logos, the essential Word of God, who might be said to be in them, and abide in them, because his grace was implanted in their hearts, called Christ, formed there, and because he dwelt in their hearts by faith, and lived in them; and hence they had their strength, or came to be so strong as they were, and also overcame Satan, because he that was in them was greater than he that is in the world: or else the Gospel is meant, which cometh not in word only, but in power, has a place in the heart, and works effectually, and dwells richly there; and this is a means of spiritual strength against sin and temptation, and to perform duty, and to stand fast in the truth against the errors and heresies of men and is that piece of spiritual armour, the sword of the Spirit, by which Satan is often foiled, and overcome: hence it follows, and ye have overcome the wicked one; See Gill on Jo1 2:13.

Verse 15

Love not the world,.... The habitable earth, the world in which men live; this is not to be loved by saints, as if it was their habitation, where they are always to be, and so loath to remove from it, seeing they are but sojourners, and pilgrims, and strangers here; this is not their rest, nor dwellingplace, their continuing city, or proper country, that is heaven. Nor should they love the men of the world, who are as they came into it, are of it, and mind the things of it, and lie in wickedness, and are wicked men; for though these are to be loved, as men, as fellow creatures, and their good, both spiritual and temporal, is to be sought, and good is to be done to them, as much as lies in our power, both with respect to soul and body; yet their company is not to be chosen, and preferred to the saints, but to be shunned and avoided, as disagreeable and dangerous; their evil conversation, and wicked communications, are not to be loved, but abhorred, and their works of darkness are to be reproved; nor are their ways to be imitated, and their customs followed, or their manners to be conformed unto: neither the things that are in the world; good men that are in the world, though they are not of the world, are to be loved; and the kingdom of Christ, though it is not of the world, yet it is in the world, and is to be regarded and promoted to the uttermost; and there are the natural and civil things of the world, called this world's goods, which may be loved within due bounds, and used in a proper manner, though they are not to be loved inordinately and abused. This is the character of worldly men; so the Jews call such, , "such that love world" (g). Near relations and friends in the world, and the blessings of life, may be loved and enjoyed in their way, but not above God and Christ, or so as to take up satisfaction and contentment in them, to make idols of them, and put trust and confidence in them, and prefer them to spiritual and heavenly things, and be so taken with them, as to be unconcerned for, and careless about the other; but the evil things of the world, or at least the evil use of them, and affection for them, are here intended, as appears from the following verse. Now it is chiefly with respect to the fathers, and young men, that this exhortation is given; and the repetition of what is said to them before is made, to introduce this; which is exceeding suitable to their age and characters. Old men are apt to be covetous, and love the world and worldly things, just when they are going out of it, and about to leave them; and young men are apt to be carried away with lust, vanity, ambition, and pride: and therefore, from each of these, the apostle dissuades, from the following arguments, if any man love the world, the love of the Father is not in him; that is, "the love of God", as the Alexandrian copy and the Ethiopic version read; who is the Father of Christ, and of all the elect in him; and who is indeed, by creation, the Father of all men, the Father of spirits, of the souls of men, and of angels, and the Father of mercies and of lights, and by the love of him is meant, either the love with which he loves his people, and which being shed abroad in the heart, attracts the soul to himself, and causes it to love him above the world, and all things in it; and such an one esteems of it, and an interest in it, more than life, and all the enjoyments of it, and is by it loosened to the world, and sets light by it, and can part with all good things in it, and suffer all evil things cheerfully, under the constraints and influence of this love; so that it is a clear case, that when the affections of men are set upon the world, and they are glued to the things of it, their hearts are not warmed with a sense of the love of God, or, that is not sensibly in them, or shed abroad in their hearts: or else by the love of God is meant love to God, which is inconsistent with the love of the world, or with such an inordinate love of mammon, as to serve it; for a man may as soon serve two masters, as serve God and mammon, which he can never do truly, faithfully, and affectionately; and which also is not consistent with friendship with the men of the world, or a conversation and fellowship with them in things that are evil, whether superstition or profaneness; see Mat 6:24. (g) Kimchi in Psal. xlix. 9. Ben Melech in ib. ver. 14.

Verse 16

For all that is in the world,.... This is the sum of the evil things in the world; or these following are the objects of sin in the world, or about which wicked men are conversant; even such as are carnal or grateful to the flesh, visible to the eye, and belong to this vain life, or serve to fill with pride and vanity; or these are the main things, which men that love the world most highly value and esteem: the lust of the flesh; by which is meant, not lust in general, or concupiscence, the corruption of nature, which is the fountain of all sin, or indwelling sin, the flesh, or that corrupt principle which lusts against the Spirit; nor the various lusts of the flesh, fleshly lusts, which war against the soul, and which are many, and are also called worldly lusts; but some particular one, "a lust of the body", as the Syriac version reads; either the lust of uncleanness, which includes all unchaste desires, thoughts, words, and actions, fornication, adultery, rape, incest, sodomy, and all unnatural lusts; and which make up a considerable part of the all that is in the world: or else intemperance in eating and drinking, gluttony and drunkenness, excess of wine, surfeitings, rioting, and revellings, and all the sensual pleasures of life, by which the carnal mind, and the lusts of it, are gratified; whereby the soul is destroyed, the body is dishonoured, and a wound, dishonour, and reproach brought on the character, not to be removed; for which reasons the world, and the things of it, are not to be loved: the next follows, the lust of the eyes: after unlawful objects, and may design unchaste and lascivious looks, eyes full of adultery, and whereby adultery is committed; see Mat 5:28; but then this falls in with the other, unless that be confined to intemperance; rather then this may intend a sinful curiosity of seeing vain sights, and shows, with which the eye of man is never satisfied, Ecc 1:8; and against which the psalmist prays, Psa 119:37, or rather the sin of covetousness is here designed, the objects of which are visible things, as gold, silver, houses, lands, and possessions, with which riches the eyes of men are never satisfied, and which sin is drawn forth and cherished by the eyes; and indeed a covetous man has little more satisfaction than the beholding his substance with his eyes, and in which he takes much sinful pleasure; see Ecc 4:8; and what a poor vain empty thing is this! therefore, love not the world, since this is a principal thing in it: as is also the pride of life; by which seems to be meant, ambition of honour, of chief places and high titles, as in the Scribes and Pharisees, Mat 23:6, or of grand living, for the word signifies not so much life as living; living in a sumptuous, gay, luxurious, and pompous manner, in rich diet, costly apparel, having fine seats, palaces, and stately buildings, and numerous attendance; all which is but vanity and vexation of spirit; see Ecc 2:1. The Syriac and Arabic versions read, "the pride of the age"; and every age has some peculiar things in which the pride of it appears. Now neither of these is of the Father; of God the Father, as the Ethiopic version reads; the things which are desired and lusted after are of God, but not the lust itself; God is not the author of sin, nor is it agreeable to his will: but is of the world; of the men of it, and agreeable to their carnal minds; and is a reason why things of the world are not to be loved by the saints, who are not of it, but chosen and called out of it; and besides, all these things are mean, base, vile, and contemptible, and unworthy of their love and affection.

Verse 17

And the world passeth away,.... Not the matter and substance, but the fashion, form, and scheme of it, Co1 7:31; kingdoms, cities, towns, houses, families, estates, and possessions, are continually changing, and casting into different hands, and different forms; the men of the world, the inhabitants of it, are continually removing; one generation goes, and another comes, new faces are continually appearing; the riches and honours of the world are fading, perishing, and transitory things; everything is upon the flux, nothing is permanent; which is another argument why the world, and the things of it, are not to be loved: and the lust thereof; also passes away; and objects of lust are fading and fleeting, as beauty, and riches, and honours; these are continually taking away from men, or men are taken away from them, and will not be hereafter; and even the pleasure of lust itself passes away as soon as enjoyed; the pleasures of sin are but for a season, and a very short one; and are indeed but imaginary, and leave a real bitterness and sorrow behind them, and at length bring a man to ruin and destruction: but he that doeth the will of God; not perfectly as contained in the law, which is the good, and perfect, and acceptable will of God; for no man can do that in such a manner, though a regenerate man desires to do it, even as it is done in heaven, and serves the law of God with his mind, and under the influence of the Spirit of God; and does walk in his statutes, and keeps his judgments from a principle of love, in faith, and without mercenary views and sinister ends, without depending on what he does for life and salvation; and such an one may be said to be a doer of the will of God: though rather here it intends such an one as believes in Christ, as the propitiation for his sins, and as his advocate with the Father, and who, makes Christ his pattern and example, and walks as he walked; and particularly observes the new commandment of love, loves God, and Christ, and his fellow Christians, and not the world, and the things of it: and such a man is happy, for he abideth for ever; in the love of God, which will never depart from him, nor shall he be separated from that; and in the hands and arms of Christ, out of which none can pluck him; and in the family and household of God, where he, as a son, abides for ever, and shall never be cast out; and in a state of justification, and shall never enter into condemnation; and in a state of grace and holiness, from whence he shall never fall totally and finally; and in heaven with Christ to all eternity: the reason of this his abiding is not his doing the will of God, which is only descriptive of him manifestatively, and not the cause of his perpetuity and immovableness; but his eternal election of God, which stands sure, not on the foot of works, but of him that calleth; and the covenant of grace in which he is interested, and which is immovable, sure, firm, and inviolable; and the foundation Jesus Christ, on which he is built; and the principle of grace in him, which always remains, and is connected with eternal life.

Verse 18

Little children, it is the last time,.... Or hour; not of the Jewish civil and church state, for that had been at an end for some time; this epistle was written some years after the destruction of Jerusalem; nor the last hour of the Gospel dispensation, or world to come, for this was but the first age of that; and much less the last hour of time, or of the present world itself, for that has been many hundreds of years since; but the last hour of the apostolic age. All the apostles were now dead, John was the last of them; perilous times were now coming on, impostors and heretics were rising apace, against which the apostle cautions his little children; and so still he writes to them, agreeably to their age and character, who, being such, were most likely to be imposed upon by those who lie in wait to deceive. And as ye have heard that antichrist shall come; or "is coming"; and begins to show himself in the false teachers and deceivers, who were his forerunners; and this they had heard and understood, either from the words of Christ in Joh 5:43; or from the account the Apostle Paul gave to the Thessalonians concerning him, Th2 2:3; or rather it may be from what, the apostle had said to the elders of the church at Ephesus, where the Apostle John now was, when he met them at Miletus, Act 20:29, even now there are many antichrists. The Syriac and Ethiopic versions read, "false Christs"; but such are not intended here, that set up for Messiahs, whom Christ foretold should arise before the destruction of Jerusalem, Mat 24:24; for that was now over, and those false Christs had arisen and were gone: if this sense could be admitted, Bar Cocab, in Adrian's time, bids fair to be the false Christ, or Messiah, in the preceding clause, as the same versions there read; but such as were adversaries of Christ, as the Arabic version renders it, are meant, who set themselves against Christ, and were opposers of his person, incarnation, and office; who either denied that he was the Christ, or that he was come in the flesh, the truth of his incarnation, or his proper deity, or real humanity, such as Ebion, Cerinthus, and others. The apostle might well say there were many, since in his time were the followers of Simon Magus, the Menandrians, Saturnilians, Basilidians, Nicolaites, Gnostics, Carpocratians, Cerinthians, Ebionites, and Nazarenes, as reckoned up by Epiphanius. And hence we learn, that antichrist is not one single individual, but many; antichrist in the former clause is explained by antichrists in this; see Jo1 2:22; and though the popes of Rome are, by way of eminence, the antichrist that should come, and which those deceivers were the forerunners of, and paved the way for; yet they are not the only antichrists, there were others before them, and there are many now besides them. Whereby we know that it is the last time; the pure apostolic age was now going off, with the doctrines, discipline, and worship of it, which was easy to be discerned by the multitude of antichrists which now appeared; and it may well be thought to be the last time, or near the end of things with us, since almost every heresy is revived among us.

Verse 19

They went out from us,.... Which intends not the persons that went down from Judea to Antioch, Act 15:1, who preached destructive doctrines to the Gentiles, which the apostles and the church of Judea disowned and censured; by which it appeared, that all the preachers of these doctrines were not of them, and of the same mind with them: for this sense makes these antichrists to be only preachers; whereas, though many of them might be such, yet not all; for whoever, in a private capacity denied the Father and the Son, or that Christ was come in the flesh, was antichrist; and to these private believers are opposed in Jo1 2:20; and it also makes the "us" to be the apostles, whereas they were all dead but John; and these antichrists were men that had risen up then in the last time, and therefore could not, with propriety, be said to go out from the apostles; besides, whenever the apostle uses this pronoun "us", he includes with himself all true believers, and may more especially here intend the churches of Asia; or rather the members of the church at Ephesus, where he was; nor is it likely he should have in view the church of Judea, and a case in which that was concerned near forty years ago: moreover, such a sense makes the going out to be merely local and corporeal, and which is in itself not criminal; the persons that went from Judea to Antioch were not blamable for going thither, nor for going out from the apostles thither, but for troubling the disciples with words, to the subverting of their souls; nor was a corporeal departure from the apostles any evidence of not being of the same mind with them; for they often departed one from other, yet continued of the same mind, and in the same faith: but the sense is, that there were some persons in the Apostle John's time, who had made a profession of religion, were members of the church, and some of them perhaps preachers, and yet they departed from the faith, and dropped their profession of it, and withdrew themselves from the church, or churches to which they belonged, and set up separate assemblies of their own: but they were not of us: they were of the church, and of the same mind with it, at least in profession, antecedent to their going out; for had they not been in communion with the church, they could not be properly said to go out of it; and if they had not been of the same mind and faith in profession, they could not be said to depart from it; but they were not truly regenerated by the grace of God, and so apparently were not of the number, of God's elect: notwithstanding their profession and communion with the church, they were of the world, and not of God; they were not true believers; they had not that anointing which abides, and from which persons are truly denominated Christians, or anointed ones: for if they had been of us, they would no doubt have continued with us; in the doctrine of the apostles, and in the fellowship of the church, as true believers do: if their hearts had been right with God, they would have remained steadfast to him, his Gospel, truths, and ordinances, and faithful with his saints; for such who are truly regenerate are born of an incorruptible seed, and those that have received the anointing which makes them truly Christians, that abides, as does every true grace, faith, hope, and love; and such who are truly God's elect cannot possibly fall into such errors and heresies as these did, and be finally deceived, as they were: but they went out; "they went out from us", so the Syriac version reads; that they might be made manifest that they were not all of us; the word "all" is left out in the Syriac version. The defection and apostasy of these persons were permitted by God, that it might appear they had never received the grace of God in truth; and their going out was in such a manner, that it was a certain argument that they were not of the elect; since they became antichrists, denied the deity or sonship of Christ, or that he was come in the flesh, or that he was the Christ, and therefore are said to be of the world, and not of God, 1Jo_2:22, so that this passage furnishes out no argument against the saints' perseverance, which is confirmed in Jo1 2:20.

Verse 20

But ye have an unction from the Holy One,.... Meaning the Spirit, and his graces, with which Christ, the head, is anointed without measure, and his members in measure; from whence he is called Christ, and they Christians. These were really the Lord's anointed ones; they were true believers; were the wise virgins who had oil in their vessels with their lamps, which would never go out. The grace of the Spirit is called a chrism, or an ointment, or an anointing, in allusion to the anointing oil under the law; See Gill on Mat 25:3; of which anointing oil the Jews say (h), that it continues all of it, "to time to come", (i.e. to the times of the Messiah,) as it is said, Exo_30:31. Now this these saints had, "from the Holy One"; or that Holy One; meaning, not the Holy Spirit of God, though it is true that this anointing, or these graces, were from him; he is the author of them, and may truly be said to anoint with them; nor the Father, who is holy in his nature, and in his works, and is the God of all grace, and is said to anoint the saints too, Co2 1:21, but rather the Lord Jesus Christ, who is holy, both as God and man, and from whose fulness all grace is had. This oil, or ointment, was first poured on him without measure, and from him it descends to all the members of his mystical body, as the ointment poured on Aaron's head descended to his beard, and to the skirts of his garments; see Jo1 2:27; and ye know all things; for this anointing is a teaching one; it makes persons of quick understanding; it enlightens their understandings, refreshes their memories, and strengthens all the powers and faculties of the soul; it leads into the knowledge of all spiritual things, into all the mysteries of grace, and truths of the Gospel, into all things necessary for salvation; for these words are not to be taken in the largest sense, in which they are only applicable to the omniscient God, but to be restrained to the subject matter treated of, and to those things chiefly in which the antichrists and deceivers cited; and regard not a perfect knowledge, for those that know most of these things, under the influence of this unction, know but in part. The Syriac version reads, "all men", and so refers to that discerning of spirits, of the Spirit of truth, from the spirit of error; a gift which was bestowed on many in the primitive times, by which they could distinguish hypocrites from true believers, and antichrists and deceivers from the faithful ministers of the word. One of Stephens's copies reads, "and ye all know". (h) T. Hieros. Horayot, fol. 47. 3.

Verse 21

I have not written unto you,.... Either this epistle, or rather what particularly here regards those apostates from the truth, in order to shun them and not be deceived by them: the apostle here obviates an objection that he saw might be made upon what he last said, that they knew all things; and, if so, why then did he write the things he did, since they knew them before? to which he answers, that he did not write to them as to ignorant, but as to knowing persons: because ye know not the truth, but because ye know it: the Father, who is the God of truth; Christ, who is truth itself; and the Spirit, who is the Spirit of truth; and the Gospel, which is the word of truth; and the Scriptures, which are the Scriptures of truth, and from whence truth is to be fetched, and by them to be confirmed and defended; and which, if they had not known, it would have been to no purpose for him to have written to them about the antichrists that were come into the world; and though they did know the truth, it was very proper to put them in remembrance of it, and to establish them in it, against these deceivers, which supposes former knowledge of it: and that no lie is of the truth; either springs from it, or is according to it, but just the reverse. The apostle has respect to the errors and heresies of the above apostates, which were flagrant contradictions to the Gospel, and as distant from it as a lie is to truth; and of such lies, and of those liars, he speaks in the next verses. The Arabic version reads, "and that every liar is not of the truth".

Verse 22

Who is a liar, but he that denieth that Jesus is the Christ?.... Or that very Christ, and true Messiah, who was spoken of by all the prophets, since the beginning of the world, and so much, and so long desired by the Old Testament saints: he that denies that Jesus of Nazareth is the Messiah of the prophets, is not indeed the only liar in the world, but he is the greatest of liars; this is a consummate lie, being opposed to a glaring truth, to a fact clear an indisputable; and which rests not merely on the testimony of Jesus, who is truth itself, and who, in express words, more than once, declared and asserted himself to be the Christ; but all the characters of the Messiah, everything that is said of him in the Prophets, meet in Jesus, and the miracles which were done by him are flagrant proofs and undeniable evidences of his being the Christ of God; and all the apostles believed, and were sure that he was Christ, the Son of the living God: to which may be added the testimony of John, who was sent, and came to bear witness of him, and did; and who was a prophet, and a man of great probity and integrity. But there was a greater witness than he; even God himself, by a voice from heaven, bore a testimony to him; and angels, at his incarnation, declared him to be the Saviour, which is Christ the Lord; yea, the devil himself, who is a liar, and the father of ties in other things, knew and owned Jesus to be the Christ; so that those that deny him are the worst of liars, even worse than the devil himself. This may have regard not only to the Jews, that deny Jesus to be the Messiah, but chiefly to such who went by the name of Christians; who denied either his proper deity, or real humanity, as Ebion and Cerinthus, which was denying him to be the God-man, the Mediator, and Messiah; and is true of all such that deny him in any of his offices, or in things relating to them, as his Gospel, and any of the peculiar doctrines of it, delivered by him, and so deny his prophetic office; or any of his ordinances, institutions, and appointments, as lawgiver in his house, and King of saints, and so deny him in his kingly office; or reject him as the alone Saviour, joining their own works with him, in the business of salvation, and oppose his sacrifice and satisfaction, and despise his imputed righteousness, and so deny him in his priestly office. Now these are some of the liars, and these some of the doctrinal lies, which are not of the truth, as in 1Jo_2:21. He is antichrist that denieth the Father and the Son: that denies the Father of Christ to be the Creator of the world, but asserts that it was made by angels, as some ancient heretics did; or that the Father of Christ is not the God of the Old Testament, as Marcion; or that denies that God is the Father of Christ, and that Christ is the Son of God; who will not allow that there is any such relation in nature between them; who affirm that Christ is only the Son of God by adoption, or because of his love to him, or because of his incarnation and resurrection from the dead; or that he is not his true and proper Son, only in a figurative and metaphorical sense; that he is not the natural and eternally begotten Son of God, only by office, and as Mediator, and that God is only his Father, as having installed him into an office; or he that denies that these two are distinct from each other, but affirms that Father is the Son, and the Son is the Father, and so confounds them both, and, by confounding both, denies that there are either Father or Son; and all such persons are antichrists, or opposers of Christ.

Verse 23

Whosoever denieth the Son,.... Jesus Christ to be the true, proper, natural, essential, and eternal Son of God: the same hath not the Father; or does not hold the Father; or "believe the Father", as the Syriac version renders it; for there cannot be a father without a son; and he that honours not the Son, by owning him as such, honours not the Father; whatever reflects dishonour on the Son, reflects dishonour on the Father. If Christ is not truly and properly the Son of God, the Father is not truly and properly the Father of Christ; if Christ is only a Son in a figurative and metaphorical sense, the Father is only a Father in a figurative and metaphorical sense; if Christ is a Son only by office, then the Father is a Father only by office, which is monstrously stupid. Such an one does not hold the true doctrine of the Father, and does not appear to have true faith in him, true love unto him, or real interest in him, only by profession: but he that acknowledgeth the Son, hath the Father also: this clause is left out in many copies, and stands as a supplement in our version; but is in the Alexandrian copy, in four of Beza's manuscripts, and in some others; and in the Vulgate Latin, Syriac, and Ethiopic versions; and confirms and illustrates what is before said; for as he that denies the sonship of Christ cannot hold the paternity of God, so he that owns the sonship of Christ, the second Person, maintains the paternity of the first; for these two are correlates, and mutually put, or take away each other: no mention is made of the Spirit, because, as yet, no controversy had risen concerning him.

Verse 24

Let that therefore abide in you,.... Meaning the word of God, 1Jo_2:14; the Gospel of Christ, which there was reason to believe had a place in their hearts, and which they had embraced and professed; and therefore the apostle exhorts them to perseverance in it; and particularly not to let go the doctrine concerning the Father and the Son, and this their relation to each other, which is the foundation of the doctrine of the Trinity, and of the distinct personality of Father, Son, and Spirit; the contrary to which leaves the three without either name, or distinction from each other: the arguments to enforce this exhortation follow, which ye have heard from the beginning; they had heard it not externally only, but internally; they had hearkened to it, and from the heart obeyed it; they had mixed it with faith, and received the love of it; they had heard it from the apostles of Christ, who were eye and ear witnesses of the word; and this they had heard at the first preaching of the Gospel to them, at the first of their conversion: the apostles of Christ began their ministry with the sonship of Christ, and greatly insisted on it, in it, and required a profession of it before baptism, and which was made in order to it; and these believers had been baptized in the name of the Father, and of the Son, as standing in such a relation to each other; see Act_9:20; and therefore ought not to relinquish this truth, and receive a new and upstart notion: and for further encouragement to continue in it, it is added, if that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father; as those that are once in either always will; what is here said is not either the cause or condition of men being in the Father, and in the Son, or of their continuance in them, but is descriptive of the persons that are in them, and is an open and manifest evidence of their being and continuance in them. Such are in union with Christ, and at times enjoy sensible communion with him, and shall never be finally and totally removed from it; they are in the love of Christ, from whence there is no separations, and in the arms and hands of Christ, out of which none can pluck them; and they abide by him in the exercise of faith and love, and cleave unto him with full purpose of heart, and will hold on and out, professing his name to the end: and they are, and abide in the love of God the Father, which is from everlasting to everlasting; and in the covenant of his grace, which is sure and inviolable; and in the participation of all the blessings and promises of it, among which, the following one, eternal life, is a principal one.

Verse 25

And this is the promise that he hath promised us,.... Either God the Father, who is that God that cannot lie, who in the covenant of his grace, before the world began, made this promise unto his people, even eternal life; which promise, with all others, was put into the hands of Christ, where, with them, it is yea and amen; and also the thing itself promised, where it is hid, and lies safe and secure: or the Son, the Lord Jesus Christ, who has promised it in the Gospel; for this is the sum of the Gospel declaration, that whoever believes in him shall have everlasting life; and this lies in the knowledge of the Father, and of the Son, and in the enjoyment of them, and conformity to them; wherefore the doctrine respecting them ought to be retained, and firmly adhered to.

Verse 26

These things have I written unto you,.... The little children, who were most likely to be imposed upon by antichrists and deceivers: concerning them that seduce you. The Syriac, Arabic, and Ethiopic versions render it, "for them that seduce you"; not that they were actually seduced and carried away with the error of the wicked; for though God's elect may be staggered and waver, and be tossed to and fro by false teachers, and their doctrines, yet they cannot be totally and finally deceived: but the sense is, these men endeavoured to seduce them: they lay in wait to deceive, and attempted to deceive them, by walking in craftiness, and handling the word of God deceitfully; and therefore that they might be known, and so shunned and avoided, the apostle points them out, and shows who they are; that they are such who deny that Jesus is the Christ, and do not own neither the Father nor the Son; in doing which he acted the part of a tender Father, a faithful shepherd, and a careful monitor.

Verse 27

But the anointing which ye have received of him,.... The Spirit, and the grace of the Spirit, which they had received out of the fulness of grace which is in Christ; and is compared to oil or ointment; See Gill on Jo1 2:20; for Christ, the anointed, is the fountain of it all, and it is had from him in a way of giving and receiving. So the second "Sephira", or number in the Jews' Cabalistic tree, which is wisdom, has for one of its surnames, the fountain of the oil of unction (i) this abideth in you; the Syriac and Arabic versions render it, "if it abideth", which spoils the text, for the words are not conditional, but affirmative: grace is an internal thing, it is oil in the vessel of the heart, and where it once is, it abides; as does every grace of the Spirit, as faith, hope, love, and every other: grace can never be taken away; God will not take it away, where he has once bestowed it, and men and devils cannot; it can never be lost as to the principle and being of it; it is an incorruptible seed, and a living principle, which can never be destroyed, notwithstanding all the corruptions in a man's hart, the pollutions of the world, and the temptations of Satan: and ye need not that any man teach you; not that they were perfect in knowledge, for no man is absolutely, only comparatively so, in this life; or that they needed not, and were above and exempt from the instructions of Christ's faithful servants; for John himself taught them, and to teach and instruct them was the end of his writing this epistle to them; but the sense is either that they needed not the teachings of these men before mentioned, the antichrists, liars, and seducers, being better taught, and having an unction by which they knew all things; or they needed not to be taught as if they were babes in Christ, as unskilful in the word of righteousness, but so as to increase in spiritual knowledge, and go on to perfection, and be established in the present truths, at least so as to be put in remembrance of them; or rather they needed not, nor were they to regard any mere human revelation and doctrine, for the whole Gospel was come by Jesus Christ, and no other is to be expected or received by men, nor any doctrine but what is according to the revelation of Christ; wherefore saints under the Gospel dispensation are taught of God by his Spirit, according to the word of truth, and by the ministry of it, and have no need of learning every man from his neighbour, or from his brother, any separate revelation; so that this passage does not militate against the external ministry of the Gospel, or human teachings according to that perfect rule and declaration of the whole mind and will of God by Christ under the Gospel dispensation: but as the same anointing. The Vulgate Latin and Arabic versions read, "his anointing"; that is, God's or Christ's; and so the Syriac version renders it, "that unction which is of God"; meaning the same as before: the Ethiopic version renders it, his Spirit, which, though not a true version, is no improper or impertinent sense of the phrase: and this teacheth you of all things; truths and doctrines necessary to salvation, as in 1Jo_2:20; and is truth, and is no lie; or true and not a liar; which is a just character of the spirit of truth, in opposition to the spirit of error; and holds good of the grace of the Spirit, which is truth in the inward parts, and is genuine and sincere: and even as it hath taught you, ye shall abide in him; in Christ, from whom they received this anointing; see Gill on Jo1 2:24; or in the anointing itself, in the grace of the Spirit, in which they stood. Some versions read in the imperative, abide in him, or it, as in 1Jo_2:28. (i) Cabala Denudata, par. 2. p. 8.

Verse 28

And now, little children, abide in him,.... The apostle having finished his separate instructions exhortations to the fathers, young men and children, returns to the whole body of the saints in general, whom he addresses, as in 1Jo_2:1; under the name of little children; See Gill on Jo1 2:1; and whom he exhorts to abide in Christ, that is, in the exercise of faith on him, of hope in him, and love to him; and to hold to him the head, and to hold fast his word and Gospel, and abide by his truth and ordinances, and adhere to his cause and interest, and not to be moved away on any consideration; to which the following encouragement is given: that when he shall appear; that is, Christ, who is now hid, and out of the sight of bodily eyes, is in heaven, at the right hand of God; but ere long he will appear a second time, and not only to those that look for him, but even every eye shall see him; and his appearance will be a glorious one, and his saints shall appear in glory with him, and shall be like him, and see him as he is: we may have confidence; boldness or freedom, as now at the throne of grace, so then at the throne of judgment; where the saints will stand with courage and intrepidity, when the wicked will flee to the rocks and mountains, being filled with amazement, terror, and trembling: and not be ashamed before him at his coming; they will not be put to shame by him; nor will they be ashamed of their confidence, faith, hope, and expectation; their hope will not make them ashamed, for they will now enjoy what they hoped for; and, notwithstanding all their sins and infirmities, they will not be ashamed, for they will have on the wedding garment, the righteousness of Christ, and will stand before the throne without fault, spot, or blemish; nor will Christ be ashamed of them who have not been ashamed of him and his words, but have confessed him, and have been faithful unto death, and have cleaved to him and his cause with full purpose of heart to the end. Some think ministers of the Gospel are here meant, who, when those that are under their care abide faithful, and persevere to the end, will give up their account with joy; and will have what they have expressed confidence in, and will have their expectations answered, and not disappointed, by having such souls as their joy and crown of rejoicing.

Verse 29

If ye know that he is righteous,.... That is, Christ, who is righteous as God in his nature and in his works; and as man in his obedience, life, and conversation; and as Mediator, in faithfully discharging the work he undertook; and is the author of an everlasting righteousness, which is imputed by God, revealed in the Gospel, and received by faith; all which they knew, for this is not said as doubting, but rather as taking it for granted that they did know it; "if", or "seeing ye know", &c. then it follows; ye know, or "know ye"; ye may assure yourselves, that everyone that doeth righteousness; not merely works of righteousness, especially in order to justify him before God; for such an one is so far from being born of God, or born again, that he is manifestly in a state of nature, and of opposition to, and enmity against God; he is not subject to him, he does not submit to the righteousness of God, but goes about to establish his own and betrays his ignorance and want grace; but it intends such an one who with the heart believes unto righteousness, and lays hold by faith, and lives upon the righteousness of Christ for justification; and who performs, good, works in faith, and from a principle of love, not to obtain a justifying righteousness, but because he is justified by the righteousness of Christ: and: such an one is born of him; either of God, or rather, of Christ; being regenerated by his Spirit, having his, grace implanted in him, as appears by his faith in his righteousness and by his works of righteousness, as fruits of faith; and having his image stamped on him, and he himself formed in him, and so made like unto him; by all which it is evident he is one of his spiritual seed and offspring. The Syriac version reads, "is of him"; belongs to him, is one of his; and this makes way for what is said of adoption in the following chapter and which should begin here. Next: 1 John Chapter 3

Verse 1

These verses relate to the concluding subject of the foregoing chapter, in which the apostle proceeds upon the supposition of the real Christian's sin. And here he gives them both dissuasion and support. 1. Dissuasion. He would leave no room for sin: "My little children, these things write I unto you, that you sin not, Jo1 2:1. The design or purport of this letter, the design of what I have just said concerning communion with God and the overthrow of it by an irreligious course, is to dissuade and drive you from sin." See the familiar affectionate compellation with which he introduces his admonition: My little children, children as having perhaps been begotten by his gospel, little children as being much beneath him in age and experience, my little children, as being dear to him in the bonds of the gospel. Certainly the gospel most prevailed where and when such ministerial love most abounded. Or perhaps the judicious reader will find reason to think that the apostle's meaning in this dissuasion or caution is this, or amounts to this reading: These things write I unto you, not that you sin. And so the words will look back to what he had said before concerning the assured pardon of sin: God is faithful and just to forgive us our sins, etc., Jo1 1:9. And so the words are a preclusion of all abuse of such favour and indulgence. "Though sins will be forgiven to penitent confessors, yet this I write, not to encourage you in sin, but upon another account." Or this clause will look forward to what the apostle is going to say about the Advocate for sinners: and so it is a prolepsis, a prevention of like mistake or abuse: "These things write I unto you, not that you sin, but that you may see your remedy for sin." And so the following particle (as the learned know) may be rendered adversatively: But, if a man sin, he may know his help and cure. And so we see, II. The believer's support and relief in case of sin: And (or but) if any man sin (any of us, or of our foresaid communion), We have we an Advocate with the Father, etc., Jo1 2:1. Believers themselves, those that are advanced to a happy gospel-state, have yet their sins. There is a great distinction therefore between the sinners that are in the world. There are Christianized (such as are instated in the sacred saving privileges of Christ's mystical or spiritual body) and unchristianized, converted and unconverted sinners. There are some who, though they really sin, yet, in comparison with others, are said not to sin, as Jo1 3:9. Believers, as they have an atonement applied unto them at their entrance into a state of pardon and justification, so they have an Advocate in heaven still to continue to them that state, and procure their continued forgiveness. And this must be the support, satisfaction, and refuge of believers (or real Christians) in or upon their sins: We have an Advocate. The original name is sometimes given to the Holy Ghost, and then it is rendered, the Comforter. He acts within us; he puts pleas and arguments into our hearts and mouths; and so is our advocate, by teaching us to intercede for ourselves. But here is an advocate without us, in heaven and with the Father. The proper office and business of an advocate is with the judge; with him he pleads the client's cause. The Judge with whom our advocate pleads is the Father, his Father and ours. He who was our Judge in the legal court (the court of the violated law) is our Father in the gospel court, the court of heaven and of grace. His throne or tribunal is the mercy-seat. And he that is our Father is also our Judge, the supreme arbitrator of our state and circumstances, either for life or death, for time or eternity. You have come - to God, the Judge of all, Heb 12:23. That believers may be encouraged to hope that their cause will go well, as their Judge is represented to them in the relation of a Father, so their advocate is recommended to them upon these considerations: - 1. By his person and personal names. It is Jesus Christ the Son of the Father, one anointed by the Father for the whole office of mediation, the whole work of salvation, and consequently for that of the intercessor or advocate. 2. By his qualification for the office. It is Jesus Christ the righteous, the righteous one in the court and sight of the Judge. This is not so necessary in another advocate. Another advocate (or an advocate in another court) may be an unjust person himself, and yet may have a just cause (and the cause of a just person in that case) to plead, and may accordingly carry his cause. But here the clients are guilty; their innocence and legal righteousness cannot be pleaded; their sin must be confessed or supposed. It is the advocate's own righteousness that he must plead for the criminals. He has been righteous to the death, righteous for them; he has brought in everlasting righteousness. This the Judge will not deny. Upon this score he pleads, that the clients' sins may not be imputed to them. 3. By the plea he has to make, the ground and basis of his advocacy: And he is the propitiation for our sins, Jo1 2:2. He is the expiatory victim, the propitiatory sacrifice that has been offered to the Judge for all our offences against his majesty, and law, and government. In vain do the professors of Rome distinguish between and advocate of redemption and an advocate of intercession, or a mediator of such different service. The Mediator of intercession, the Advocate for us, is the Mediator of redemption, the propitiation for our sins. It is his propitiation that he pleads. And we might be apt to suppose that his blood had lost its value and efficacy if no mention had been made of it in heaven since the time it was shed. But now we see it is of esteem there, since it is continually represented in the intercession of the great advocate (the attorney-general) for the church of God. He ever lives to make intercession for those that come to God through him. 4. By the extent of his plea, the latitude of his propitiation. It is not confined to one nation; and not particularly to the ancient Israel of God: He is the propitiation for our sins; and not for ours only (not only for the sins of us Jews, us that are Abraham's seed according to the flesh), but also for those of the whole world (Jo1 2:2); not only for the past, or us present believers, but for the sins of all who shall hereafter believe on him or come to God through him. The extent and intent of the Mediator's death reach to all tribes, nations, and countries. As he is the only, so he is the universal atonement and propitiation for all that are saved and brought home to God, and to his favour and forgiveness.

Verse 3

These verses may seem to relate to the seventh verse of the former chapter, between which and these verses there occurred an incidental discourse concerning the believer's duty and relief in case of sin, occasioned by the mention of one of the believer's privileges - his being cleansed from sin by the Mediator's blood. In that verse the apostle asserts the beneficial consequence of walking in the light: "We have then fellowship with one another, such divine fellowship and communion as are the prerogative of the church of Christ." Here now succeeds the trial or test of our light and of our love. I. The trial of our light: And hereby we do know that we know him, if we keep his commandments, Jo1 2:3. Divine light and knowledge are the beauty and improvement of the mind; it becomes the disciples of the Mediator to be persons of wisdom and understanding. Young Christians are apt to magnify their new light and applaud their own knowledge, especially if they have been suddenly or in a short time communicated; and old ones are apt to suspect the sufficiency and fulness of their knowledge; they lament that they know God, and Christ, and the rich contents of his gospel, no more: but here is the evidence of the soundness of our knowledge, if it constrain us to keep God's commandments. Each perfection of his nature enforces his authority; the wisdom of his counsels, the riches of his grace, the grandeur of his works, recommend his law and government. A careful conscientious obedience to his commands shows that the apprehension and knowledge of these things are graciously impressed upon the soul; and therefore it must follow in the reverse that he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him, Jo1 2:4. Professors of the truth are often ashamed of their ignorance, or ashamed to own it; they frequently pretend to great attainments in the knowledge of divine mysteries: Thou makest thy boast of God, and knowest his will, and approvest (in thy rational judgment) the things that are more excellent, being instructed out of the law and art confident that thou thyself art (or art fit to be) a guide to the blind, etc., Rom 2:17, etc. But what knowledge of God can that be which sees not that he is most worthy of the most entire and intense obedience? And, if that be seen and known, how vain and superficial is even this knowledge when it sways not the heart unto obedience! A disobedient life is the confutation and shame of pretended religious knowledge; it gives the lie to such boasts and pretences, and shows that there is neither religion nor honesty in them. II. The trial of our love: But whoso keepeth his word in him verily is the love of God perfected; hereby know we that we are in him, Jo1 2:5. To keep the word of God, or of Christ, is sacredly to attend thereto in all the conduct and motion of life; in him that does so is the love of God perfected. Possibly, some may here understand God's love to us; and doubtless his love to us cannot be perfected (or obtain its perfect design and fruit) without our practical observance of his word. We are chosen, to be holy and blameless before him in love; we are redeemed, to be a peculiar people, zealous of good works; we are pardoned and justified, that we may be partakers of larger measures of the divine Spirit for sanctification; we are sanctified, that we may walk in ways of holiness and obedience: no act of divine love that here terminates upon us obtains its proper tendency, issue, and effect, without our holy attendance to God's word. But the phrase rather denotes here our love to God; so Jo1 2:15, The love of (to) the Father is not in him; so Jo1 3:17, How dwelleth the love of (to) God in him? Now light is to kindle love; and love must and will keep the word of God; it enquires wherein the beloved may be pleased and served, and, finding he will be so by observance of his declared will, there it employs and exerts itself; there love is demonstrated; there it has its perfect (or complete) exercise, operation, and delight; and hereby (by this dutiful attendance to the will of God, or Christ) we know that we are in him (Jo1 2:5), we know that we belong to him, and that we are united to him by that Spirit which elevates and assists us to this obedience; and if we acknowledge our relation to him, and our union with him, it must have this continued enforcement upon us: He that saith he abideth in him ought himself to walk even as he walked, Jo1 2:6. The Lord Christ was an inhabitant of this world, and walked here below; here he gave a shining example of absolute obedience to God. Those who profess to be on his side, and to abide with him, must walk with him, walk after his pattern and example. The partisans of the several sects of philosophers of old paid great regard to the dictates and practice of their respective teachers and sect-masters; much more should the Christian, he who professes to abide in and with Christ, aim to resemble his infallible Master and head, and conform to his course and prescriptions: Then are you my friends if you do whatsoever I command you, Joh 15:14.

Verse 7

The seventh verse may be supposed either to look backward to what immediately preceded (and then it is walking as Christ walked that is here represented as no new, but an old commandment; it is that which the apostles would certainly inculcate wherever they brought Christ's gospel), or to look forward to what the apostle is now going to recommend, and that is the law of fraternal love; this is the message heard from the beginning (Jo1 3:11), and the old commandment, Jo2 1:5. Now, while the apostle addresses himself to the recommendation of such a practice, he is ready to give an instance thereof in his affectionate appellation: "Brethren, you who are dear to me in the bond of that love to which I would solicit you;" and so the precept of fraternal love is recommended, I. As an old one: I write no new commandment unto you, but an old commandment, which you had from the beginning, Jo1 2:7. The precept of love must be as old as human nature; but it might admit divers enactions, enforcements, and motives. In the state of innocence, had human nature then been propagated, men must have loved one another as being of one blood, made to dwell on the earth, as being God's offspring, and bearing his image. In the state of sin and promised recovery, they must love one another as related to God their Maker, as related to each other by blood, and as partners in the same hope. When the Hebrews were peculiarly incorporated, they must accordingly love each other, as being the privileged people, whose were the covenants and the adoption, and of whose race the Messiah and head of the church must spring; and the law of love must be conveyed with new obligations to the new Israel of God, to the gospel church, and so it is the old commandment, or the word which the children of the gospel Israel have heard from the beginning, Jo1 2:7. II. As a new one: "Again, to constrain you to this duty the more, a new commandment I write unto you, the law of the new society, the Christian corporation, which thing is true in him, the matter of which was first true in and concerning the head of it; the truth of it was first and was abundantly in him; he loved the church, and gave himself for it: and it is true in you; this law is in some measure written upon your hearts; you are taught of God to love one another, and that because" (or since, or forasmuch as) "the darkness is past, the darkness of your prejudiced unconverted (whether Jewish or Gentile) minds, your deplorable ignorance of God and of Christ is now past, and the true light now shineth (Jo1 2:8); the light of evangelical revelation hath shone with life and efficacy into your hearts; hence you have seen the excellency of Christian love, and the fundamental obligation thereto." Hence we see that the fundamentals (and particularly the fundamental precepts) of the Christian religion may be represented either as new or old; the reformed doctrine, or doctrine of religion in the reformed churches, is new and old - new, as taught after long darkness, by the lights of the reformation, new as purged from the adulterations of Rome; but old as having been taught and heard from the beginning. We should see that that grace or virtue which was true in Christ be true also in us; we should be conformable to our head. The more our darkness is past, and gospel light shines unto us, the deeper should our subjection be to the commandments of our Lord, whether considered as old or new. Light should produce a suitable heat. Accordingly, here is another trial of our Christian light; before, it was to be approved by obedience to God; here by Christian love. 1. He who wants such love in vain pretends his light: He that saith he is in the light, and hateth his brother, is in darkness even unto now, Jo1 2:9. It is proper for sincere Christians to acknowledge what God has done for their souls; but in the visible church there are often those who assume to themselves more than is true, there are those who say they are in the light, the divine revelation has made its impression upon their minds and spirits, and yet they walk in hatred and enmity towards their Christian brethren; these cannot be swayed by the sense of the love of Christ to their brethren, and therefore remain in their dark state, notwithstanding their pretended conversion to the Christian religion. 2. He who is governed by such love approves his light to be good and genuine: He that loveth his brother (as his brother in Christ) abideth in the light, Jo1 2:10. He sees the foundation and reason of Christian love; he discerns the weight and value of the Christian redemption; he sees how meet it is that we should love those whom Christ hath loved; and then the consequence will be that there is no occasion of stumbling in him (Jo1 2:10); he will be no scandal, no stumbling-block, to his brother; he will conscientiously beware that he neither induce his brother to sin nor turn him out of the way of religion, Christian love teaches us highly to value our brother's soul, and to dread every thing that will be injurious to his innocence and peace. 3. Hatred is a sign of spiritual darkness: But he that hateth his brother is in darkness, Jo1 2:11. Spiritual light is instilled by the Spirit of grace, and one of the first-fruits of that Spirit is love; he then who is possessed with malignity towards a Christian brother must needs be destitute of spiritual light; consequently he walks in darkness (Jo1 2:11); his life is agreeable to a dark mind and conscience, and he knows not whither he goes; he sees not whither this dark spirit carries him, and particularly that it will carry him to the world of utter darkness, because darkness hath blinded his eyes, Jo1 2:11. The darkness of regeneracy, evidenced by a malignant spirit, is contrary to the light of life; where that darkness dwells, the mind, the judgment, and the conscience will be darkened, and so will mistake the way to heavenly endless life. Here we may observe how effectually our apostle is now cured of his once hot and flaming spirit. Time was when he was for calling for fire from heaven upon poor ignorant Samaritans who received them not, Luk 9:54. But his Lord had shown him that he knew not his own spirit, nor whither it led him. Having now imbibed more of the Spirit of Christ, he breathes out good-will to man, and love to all the brethren. It is the Lord Jesus that is the great Master of love: it is his school (his own church) that is the school of love. His disciples are the disciples of love, and his family must be the family of love.

Verse 12

This new command of holy love, with the incentives thereto, may possibly be directed to the several ranks of disciples that are here accosted. The several graduates in the Christian university, the catholic church, must be sure to preserve the bond of sacred love. Or, there being an important dehortation and dissuasion to follow, without the observance of which vital religion in the love of God and love of the brethren cannot subsist, the apostle may justly seem to preface it with a solemn address to the several forms or orders in the school of Christ: let the infants or minors, the adults, the seniors (or the adepti, the teleioi, the most perfect), in the Christian institution, know that they must not love this world; and so, I. We have the address itself made to the various forms and ranks in the church of Christ. All Christians are not of the same standing and stature; there are babes in Christ, there are grown men, and old disciples. As these have their peculiar states, so they have their peculiar duties; but there are precepts and a correspondent obedience common to them all, as particularly mutual love and contempt of the world. We see also that wise pastors will judiciously distribute the word of life, and give to the several members of Christ's family their several suitable portions: I write unto you children, fathers, and young men. In this distribution the apostle addresses, 1. The lowest in the Christian school: I write unto you, little children, Jo1 2:12. There are novices in religion, babes in Christ, those who are learning the rudiments of Christian godliness. The apostle may seem to encourage them by applying to them first; and it may be useful to the greater proficients to hear what is said to their juniors; elements are to be repeated; first principles are the foundation of all. He addresses the children in Christianity upon two accounts: - (1.) Because their sins were forgiven them for his name's sake, Jo1 2:12. The youngest sincere disciple is pardoned; the communion of saints is attended with the forgiveness of sins. Sins are forgiven either for God's name's sake, for the praise of his glory (his glorious perfections displayed in forgiveness), or for Christ's name's sake, upon his score, and upon the account of the redemption that is in him; and those that are forgiven of God are strongly obliged to relinquish this world, which so interferes with the love of God. (2.) Because of their knowledge of God: I write unto you, little children, because you have known the Father, Jo1 2:13. Children are wont to know none so soon as their father. Children in Christianity must and do know God. They shall all know me, from the least to the greatest, Heb 8:11. Children in Christ should know that God is their Father; it is their wisdom. We say, It is a wise child that knows his father. These children cannot but know theirs; they can well be assured by whose power they are regenerated and by whose grace they are adopted. Those that know the Father may well be withdrawn from the love of this world. Then the apostle, proceeds, 2. To those of the highest station and stature, to the seniors in Christianity, to whom he gives an honourable appellation: I write unto you, fathers (Jo1 2:13, Jo1 2:14), unto you, Mnasons, you old disciples, Act 21:16. The apostle immediately passes from the bottom to the top of the school, from the lowest form to the highest, that those in the middle may hear both lessons, may remember what they have learned and perceive what they must come to: I write unto you, fathers. Those that are of longest standing in Christ's school have need of further advice and instruction; the oldest disciple must go to heaven (the university above) with his book, his Bible, in his hand; fathers must be written to, and preached to; none are too old to learn. He writes to them upon the account of their knowledge: I write unto you, fathers, because you have known him that is from the beginning, Jo1 2:13, Jo1 2:14. Old men have knowledge and experience, and expect deference. The apostle is ready to own the knowledge of old Christians, and to congratulate them thereupon. They know the Lord Christ, particularly him that was from the beginning; as Jo1 1:1. As Christ is Alpha and Omega, so he must be the beginning and end of our Christian knowledge. I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Phi 3:8. Those who know him that was from the beginning, before this world was made, may well be induced thereby to relinquish this world. Then, 3. To the middle age of Christians, to those who are in their bloom and flower: I write unto you, young men, Jo1 2:13, Jo1 2:14. There are the adult in Christ Jesus, those that have arrived at the strength of spirit and sound sense and can discern between good and evil. The apostle applies to them upon these accounts: - (1.) Upon the account of their martial exploits. Dexterous soldiers they are in the camp of Christ: Because you have overcome the wicked one, Jo1 2:13. There is a wicked one that is continually warring against souls, and particularly against the disciples: but those that are well taught in Christ's school can handle their arms and vanquish the evil one; and those that can vanquish him may be called to vanquish the world too, which is so great an instrument for the devil. (2.) Upon the account of their strength, discovered in this their achievement: Because you are strong, and you have overcome the wicked one, Jo1 2:14. Young men are wont to glory in their strength; it will be the glory of youthful persons to be strong in Christ and in his grace; it will be their glory, and it will try their strength, to overcome the devil; if they be not too hard for the devil, he will be too hard for them. Let vigorous Christians show their strength in conquering the world; and the same strength must be exerted in overcoming the world as is employed in overcoming the devil. (3.) Because of their acquaintance with the word of God: And the word of God abideth in you, Jo1 2:14. The word of God must abide in the adult disciples; it is the nutriment and supply of strength to them; it is the weapon by which they overcome the wicked one; the sword of the Spirit, whereby they quench his fiery darts: and those in whom the word of God dwells are well furnished for the conquest of the world. II. We have the dehortation or dissuasion thus prefaced and introduced, a caution fundamental to vital practical religion: "Love not the world, neither the things that are in the world, Jo1 2:15. Be crucified to the world, be mortified to the things, to the affairs and enticements, of it." The several degrees of Christians should unite in this, in being dead to the world. Were they thus united, they would soon unite upon other accounts: their love should be reserved for God; throw it not away upon the world. Now here we see the reasons of this dissuasion and caution. They are several, and had need to be so; it is hard to dispute or dissuade disciples themselves from the love of the world. These reasons are taken, 1. From the inconsistency of this love with the love of God: If any man love the world, the love of the Father is not in him, Jo1 2:15. The heart of man is narrow, and cannot contain both loves. The world draws down the heart from God; and so the more the love of the world prevails the more the love of God dwindles and decays. 2. From the prohibition of worldly love or lust; it is not ordained of God: It is not of the Father, but is of the world, Jo1 2:16. This love or lust is not appointed of God (he calls us from it), but it intrudes itself from the world; the world is a usurper of our affection. Now here we have the due consideration and notion of the world, according to which it is to be crucified and renounced. The world, physically considered, is good, and is to be admired as the work of God and a glass in which his perfections shine; but it is to be considered in its relation to us now in our corrupted state, and as it works upon our weakness and instigates and inflames our vile affections. There is great affinity and alliance between this world and the flesh, and this world intrudes and encroaches upon the flesh, and thereby makes a party against God. The things of the world therefore are distinguished into three classes, according to the three predominant inclinations of depraved nature; as, (1.) There is the lust of the flesh. The flesh here, being distinguished from the eyes and the life, imports the body. The lust of the flesh is, subjectively, the humour and appetite of indulging fleshly pleasures; and, objectively, all those things that excite and inflame the pleasures of the flesh. This lust is usually called luxury. (2.) There is the lust of the eyes. The eyes are delighted with treasures; riches and rich possessions are craved by an extravagant eye; this is the lust of covetousness. 3. There is the pride of life. A vain mind craves all the grandeur, equipage, and pomp of a vain-glorious life; this is ambition, and thirst after honour and applause. This is, in part, the disease of the ear; it must be flattered with admiration and praise. The objects of these appetites must be abandoned and renounced; as they engage and engross the affection and desire, they are not of the Father, but of the world, Jo1 2:16. The Father disallows them, and the world should keep them to itself. The lust or appetite to these things must be mortified and subdued; and so the indulging of it is not appointed by the Father, but is insinuated by the ensnaring world. 3. From the vain and vanishing state of earthly things and the enjoyment of them. And the world passeth away, and the lust thereof, Jo1 2:17. The things of the world are fading and dying apace. The lust itself and the pleasure of it wither and decay; desire itself will ere long fail and cease, Ecc 12:5. And what has become of all the pomp and pleasure of all those who now lie mouldering in the grave? 4. From the immortality of the divine lover, the lover of God: But he that doeth the will of God, which must be the character of the lover of God, in opposition to this lover of the world, abideth for ever, Jo1 2:17. The object of his love in opposition to the world that passeth away, abideth for ever; his sacred passion or affection, in opposition to the lust that passeth away, abideth for ever; love shall never fail; and he himself is an heir of immortality and endless life, and shall in time be translated thither. From the whole of these verses we should observe the purity and spirituality of the apostolical doctrine. The animal life must be subjected to the divine; the body with its affections should be swayed by religion, or the victorious love of God.

Verse 18

Here is, I. A moral prognostication of the time; the end is coming: Little children, it is the last time, Jo1 2:18. Some may suppose that the apostle here addresses the first rank of Christians again; the juniors are most apt to be seduced, and therefore, "Little children, you that are young in religion, take heed to yourselves that you be not corrupted." But it may be, as elsewhere, a universal appellation, introductive of an alarm to all Christians: "Little children, it is the last time; our Jewish polity in church and state is hastening to an end; the Mosaic institution and discipline are just upon vanishing away; Daniel's weeks are now expiring; the destruction of the Hebrew city and sanctuary is approaching, the end whereof must be with a flood, and to the end of the war desolations are determined," Dan 9:26. It is meet that the disciples should be warned of the haste and end of time, and apprised as much as may be of the prophetic periods of time. II. The sign of this last time: Even now there are many antichrists (Jo1 2:18), many that oppose the person, doctrine, and kingdom of Christ. It is a mysterious portion of providence that antichrists should be permitted; but, when they have come, it is good and safe that the disciples should be informed of them; ministers should be watchmen to the house of Israel. Now it should be no great offence nor prejudice to the disciples that there are such antichrists: 1. One great one has been foretold: As you have heard that antichrist shall come, Jo1 2:18. The generality of the church have been informed by divine revelation that there must be a long and fatal adversary to Christ and his church, Th2 2:8-10. No wonder then that there are many harbingers and forerunners of the great one: Even now there are many antichrists, the mystery of iniquity already worketh. 2. They were foretold also as the sign of this last time. For there shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect, Mat 24:24. And these were the forerunners of the dissolution of the Jewish state, nation, and religion: Whereby we know it is the last time, Jo1 2:18. Let the prediction that we see there has been of seducers arising in the Christian world fortify us against their seduction. III. Some account of these seducers or antichrists. 1. More positively. They were once entertainers or professors of apostolical doctrine: "They went out from us (Jo1 2:19), from our company and communion;" possibly from the church of Jerusalem, or some of the churches of Judea, as Act 15:1, Certain men came down from Judea, and taught the brethren, etc. The purest churches may have their apostates and revolters; the apostolic doctrine did not convert all whom it convinced of its truth. 2. More privately. "They were not inwardly such as we are: But they were not of us; they had not from the heart obeyed the form of sound doctrine delivered to them; they were not of our union with Christ the head." Then here is, (1.) The reason upon which it is concluded that they were not of us, were not what they pretended, or what we are, and that is their actual defection: "For, if they had been of us, they would no doubt have continued with us (Jo1 2:19); had the sacred truth been rooted in their hearts it would have held them with us; had they had the anointing from above, by which they had been made true and real Christians, they would not have turned antichrists." Those that apostatize from religion sufficiently indicate that, before, they were hypocrites in religion: those who have imbibed the spirit of gospel truth have a good preservative against destructive error. (2.) The reason why they are permitted thus to depart from apostolical doctrine and communion - that their insincerity may be detected: But this was done (or they went out) that they might be made manifest that they were not all of us, Jo1 2:19. The church knows not well who are its vital members and who are not; and therefore the church, considered as internally sanctified, may well be styled invisible. Some of the hypocritical must be manifested here, and that for their own shame and benefit too, in their reduction to the truth, if they have not sinned unto death, and for the terror and caution of others. You therefore, beloved, seeing you know these things before, beware lest you also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, etc., Pe2 3:17, Pe2 3:18.

Verse 20

Here, I. The apostle encourages the disciples (to whom he writes) in these dangerous times, in this hour of seducers; he encourages them in the assurance of their stability in this day of apostasy: But you have an unction from the Holy One, and you know all things. We see, 1. The blessing wherewith they were enriched - an unguent from heaven: You have an unction. True Christians are anointed ones, their name intimates as much. They are anointed with the oil of grace, with gifts and spiritual endowments, by the Spirit of grace. They are anointed into a similitude of their Lord's offices, as subordinate prophets, priests, and kings, unto God. The Holy Spirit is compared to oil, as well as to fire and water; and the communication of his salvific grace is our anointing. 2. From whom this blessing comes - from the Holy One, either from the Holy Ghost or from the Lord Christ, as Rev 3:7, These things saith he that is holy - the Holy One. The Lord Christ is glorious in his holiness. The Lord Christ disposes of the graces of the divine Spirit, and he anoints the disciples to make them like himself, and to secure them in his interest. 3. The effect of this unction - it is a spiritual eye-salve; it enlightens and strengthens the eyes of the understanding: "And thereby you know all things (Jo1 2:20), all these things concerning Christ and his religion; it was promised and given you for that end," Joh 14:26. The Lord Christ does not deal alike by all his professed disciples; some are more anointed than others. There is great danger lest those that are not thus anointed should be so far from being true to Christ that they should, on the contrary, turn antichrists, and prove adversaries to Christ's person, and kingdom, and glory. II. The apostle indicates to them the mind and meaning with which he wrote to them. 1. By way of negation; not as suspecting their knowledge, or supposing their ignorance in the grand truths of the gospel: "I have not written unto you because you know not the truth, Jo1 2:21. I could not then be so well assured of your stability therein, nor congratulate you on your unction from above." It is good to surmise well concerning our Christian brethren; we ought to do so till evidence overthrows our surmise: a just confidence in religious persons may both encourage and contribute to their fidelity. 2. By way of assertion and acknowledgment, as relying upon their judgment in these things: But because you know it (you know the truth in Jesus), and that no lie is of the truth. Those who know the truth in any respect are thereby prepared to discern what is contrary thereto and inconsistent therewith. Rectum est index sui et obliqui - The line which shows itself to be straight shows also what line is crooked. Truth and falsehood do not well mix and suit together. Those that are well acquainted with Christian truth are thereby well fortified against antichristian error and delusion. No lie belongs to religion, either natural or revealed. The apostles most of all condemned lies, and showed the inconsistency of lies with their doctrine: they would have been the most self-condemned persons had they propagated the truth by lies. It is a commendation of the Christian religion that it so well accords with natural religion, which is the foundation of it, that it so well accords with the Jewish religion, which contained the elements or rudiments of it. No lie is of the truth; frauds and impostures then are very unfit means to support and propagate the truth. I suppose it had been better with the state of religion if they had never been used. The result of them appears in the infidelity of our age; the detection of ancient pious frauds and wiles has almost run our age into atheism and irreligion; but the greatest actors and sufferers for the Christian revelation would assure us that no lie is of the truth. III. The apostle further impleads and arraigns these seducers who had newly arisen. 1. They are liars, egregious opposers of sacred truth: Who is a liar, or the liar, the notorious liar of the time and age in which we live, but he that denieth that Jesus is the Christ? The great and pernicious lies that the father of lies, or of liars, spreads in the world, were of old, and usually are, falsehoods and errors relating to the person of Christ. There is no truth so sacred and fully attested but some or other will contradict or deny it. That Jesus of Nazareth was the Son of God had been attested by heaven, and earth, and hell. It should seem that some, in the tremendous judgment of God, are given up to strong delusions. 2. They are direst enemies to God as well as to the Lord Christ: He is antichrist who denieth the Father and the Son, Jo1 2:22. He that opposes Christ denies the witness and testimony of the Father, and the seal that he hath given to his Son; for him hath God the Father sealed, Joh 6:27. And he that denies the witness and testimony of the Father, concerning Jesus Christ denies that God is the Father of the Lord Jesus Christ, and consequently abandons the knowledge of God in Christ, and thereupon the whole revelation of God in Christ, and particularly of God in Christ reconciling the world unto himself; and therefore the apostle may well infer, Whosoever denies the Son the same has not the Father (Jo1 2:23); he has not the true knowledge of the Father, for the Son has most and best revealed him; he has no interest in the Father, in his favour, and grace, and salvation, for none cometh to the Father but by the Son. But, as some copies add, he that acknowledgeth the Son has the Father also, Jo1 2:23. As there is an intimate relation between the Father and the Son, so there is an inviolable union in the doctrine, knowledge, and interests of both; so that he who has the knowledge of, and right to, the Son, has the knowledge of, and right to, the Father also. Those that adhere to the Christian revelation hold the light and benefit of natural religion withal. IV. Hereupon the apostle advises and persuades the disciples to continue in the old doctrine at first communicated to them: Let that therefore abide in you which you have heard from the beginning, Jo1 2:24. Truth is older than error. The truth concerning Christ, that was at first delivered to the saints, is not to be exchanged for novelties. So sure were the apostles of the truth of what they had delivered concerning Christ, and from him, that after all their toils and sufferings they were not willing to relinquish it. The Christian truth may plead antiquity, and be recommended thereby. This exhortation is enforced by these considerations: - 1. From the sacred advantage they will receive by adhering to the primitive truth and faith. (1.) They will continue thereby in holy union with God and Christ: If that which you have heard from the beginning shall remain in you, you also shall continue in the Son and in the Father, Jo1 2:24. It is the truth of Christ abiding in us that is the means of severing us from sin and uniting us to the Son of God, Joh 15:3, Joh 15:4. The Son is the medium or the Mediator by whom we are united to the Father. What value then should we put upon gospel truth! (2.) They will thereby secure the promise of eternal life: And this is the promise that he (even God the Father, Jo1 5:11) hath promised us, even eternal life, Jo1 2:25. Great is the promise that God makes to his faithful adherents. It is suitable to his own greatness, power, and goodness. It is eternal life, which none but God can give. The blessed God puts great value upon his Son, and the truth relating to him, when he is pleased to promise to those who continue in that truth (under the light, and power, and influence of it) eternal life. Then the exhortation aforesaid is enforced, 2. From the design of the apostle's writing to them. This letter is to fortify them against the deceivers of the age: "These things have I written to you concerning those that seduce you (Jo1 2:26), and therefore, if you continue not in what you have heard from the beginning, my writing and service will be in vain." We should beware lest the apostolical letters, yea, lest the whole scripture of God, should be to us insignificant and fruitless. I have written to him the great things of my law (and my gospel too), but they were counted as a strange thing, Hos 8:12. 3. From the instructive blessing they had received from heaven: But the anointing which you have received from him abideth in you, Jo1 2:27. True Christians have an inward confirmation of the divine truth they have imbibed: the Holy Spirit has imprinted it on their minds and hearts. It is meet that the Lord Jesus should have a constant witness in the hearts of his disciples. The unction, the pouring out of the gifts of grace upon sincere disciples, is a seal to the truth and doctrine of Christ, since none giveth that seal but God. Now he who establisheth us with you (and you with us) in Christ, and hath anointed us, is God, Co2 1:21. This sacred chrism, or divine unction, is commended on these accounts: - (1.) It is durable and lasting; oil or unguent is not so soon dried up as water: it abideth in you, Jo1 2:27. Divine illumination, in order to confirmation, must be something continued or constant. Temptations, snares, and seductions, arise. The anointing must abide. (2.) It is better than human instruction: "And you need not that any man teach you, Jo1 2:27. Not that this anointing will teach you without the appointed ministry. It could, if God so pleased; but it will not, though it will teach you better than we can: And you need not that any man teach you, Jo1 2:27. You were instructed by us before you were anointed; but now our teaching is nothing in comparison to that. Who teacheth like him?" Job 36:22. The divine unction does not supersede ministerial teaching, but surmount it. (3.) It is a sure evidence of truth, and all that it teaches is infallible truth: But as the same anointing teacheth you of all things, and is truth, and is no lie, Jo1 2:27. The Holy Spirit must needs be the Spirit of truth, as he is called, Joh 14:17. The instruction and illumination that he affords must needs be in and of the truth. The Spirit of truth will not lie; and he teacheth all things, that is, all things in the present dispensation, all things necessary to our knowledge of God in Christ, and their glory in the gospel. And, (4.) It is of a conservative influence; it will preserve those in whom it abides against seducers and their seduction: "And even as it hath taught you you shall abide in him, Jo1 2:27. It teaches you to abide in Christ; and, as it teaches you, it secures you; it lays a restraint upon your minds and hearts, that you may not revolt from him. And he that hath anointed us is God, who also hath sealed us for himself, and given the earnest of the Spirit in our hearts." Co2 1:21, Co2 1:22.

Verse 28

From the blessing of the sacred unction the apostle proceeds in his advice and exhortation to constancy in and with Christ: And now, little children, abide in him, Jo1 2:28. The apostle repeats his kind appellation, little children, which I suppose does not so much denote their diminutiveness as his affection, and therefore, I judge, may be rendered dear children. He would persuade by love, and prevail by endearment as well as by reason. "Not only the love of Christ, but the love of you, constrains us to inculcate your perseverance, and that you would abide in him, in the truth relating to his person, and in your union with him and allegiance to him." Evangelical privileges are obligatory to evangelical duties; and those that are anointed by the Lord Jesus are highly obliged to abide with him in opposition to all adversaries whatever. This duty of perseverance and constancy in trying times is strongly urged by the two following considerations: - 1. From the consideration of his return at the great day of account: That when he shall appear we may have confidence, and not be ashamed before him at his coming, Jo1 2:28. It is here taken for granted that the Lord Jesus will come again. This was part of that truth they had heart from the beginning. And, when he shall come again, he will publicly appear, be manifested to all. When he was here before, he came privately, in comparison. He proceeded from a womb, and was introduced into a stable: but, when he shall come again, he will come from the opened heavens, and every eye shall see him; and then those who have continued with him throughout all their temptations shall have confidence, assurance, and joy, in the sight of him. They shall lift up their heads with unspeakable triumph, as knowing that their complete redemption comes along with him. On the contrary, those that have deserted him shall be ashamed before him; they shall be ashamed of themselves, ashamed of their unbelief, their cowardice, ingratitude, temerity, and folly, in forsaking so glorious a Redeemer. They shall be ashamed of their hopes, expectations, and pretences, and ashamed of all the wages of unrighteousness, by which they were induced to desert him: That we may have confidence, and may not be ashamed. The apostle includes himself in the number. "Let not us be ashamed of you," as well as, "you will not be ashamed of yourselves." Or mē aischunthōmen ap' autou - that we be not ashamed (made ashamed, or put to shame) by him at his coming. At his public appearance he will shame all those who have abandoned him, he will disclaim all acquaintance with them, will cover them with shame and confusion, will abandon them to darkness, devils, and endless despair, by professing before men and angels that he is ashamed of them, Mar 8:38. To the same advice and exhortation he proceeds, 2. From the consideration of the dignity of those who still adhere to Christ and his religion: If you know that he is righteous, you know that every one that doeth righteousness is born of him, Jo1 2:29. The particle here rendered if seems not to be vox dubitantis, but concedentis; not so much a conditional particle, as a suppositional one, if I may call it so, a note of allowance or concession, and so seems to be of the same import with our English inasmuch, or whereas, or since. So the sense runs more clearly: Since you know that he is righteous, you know that every one that doeth righteousness is born of him. He that doeth righteousness may here be justly enough assumed as another name for him that abideth in Christ. For he that abideth in Christ abideth in the law and love of Christ, and consequently in his allegiance and obedience to him; and so must do, or work, or practise, righteousness, or the parts of gospel holiness. Now such a one must needs be born of him. He is renewed by the Spirit of Christ, after the image of Christ, created in Christ Jesus unto good works, which God hath fore-ordained that he should walk in them, Eph 2:10. "Since then you know that the Lord Christ is righteous (righteous in his quality and capacity, the Lord our righteousness, and the Lord our sanctifier or our sanctification, as Co1 1:30), you cannot but know thereupon" (or know you, it is for your consideration and regard) "that he who by the continued practice of Christianity abideth in him is born of him." The new spiritual nature is derived from the Lord Christ. He that is constant to the practice of religion in trying times gives good evidence that he is born from above, from the Lord Christ. The Lord Christ is an everlasting Father. It is a great privilege and dignity to be born of him. Those that are so are the children of God. To as many as received him to them gave he power to become the sons of God, Joh 1:12. And this introduces the context of the following chapter.

Verse 1

2:1 In order to live “in the light” (1:5-7), one must confess sin (1:9) and stop sinning. John emphasizes sin in ch 1 in order to make believers despise their sin and avoid it. • if anyone does sin: Believers should repudiate sin, but they should not fear confessing sins to God. • advocate (Greek paraklētos, “one who is called to our side” as comforter or advocate): Christ is our defense attorney, representing us before the Father in heaven (see Rom 8:26-34; cp. John 14:16). • Jesus Christ, the . . . righteous: We, in contrast, are sinful. Because Christ fulfilled the law and paid sin’s penalty for us, he can plead for us on the basis of justice as well as mercy. When God raised Christ from the dead, he accepted once for all Christ’s plea for our acquittal (see Rom 4:23-25). “The righteousness of Christ stands on our side; for God’s righteousness is, in Jesus Christ, ours” (Martin Luther).

Verse 2

2:2 sacrifice that atones: The Greek word hilasmos means “appeasement by means of sacrifice” (cp. 4:10). Christ satisfied God’s justice by dying in our place (Rom 3:25).

Verse 3

2:3-6 Obedience is one clear indication that we know Christ and belong to him. If we do not obey Christ, it is obvious that we do not belong to him or love him. • As we obey Christ and his commandments, our love for God and our knowledge of him will grow toward completeness and maturity. We will live . . . as Jesus did, in union with God and showing love for others.

Verse 7

2:7-11 The disciples had the old commandment (to love one another) from the very beginning, from Jesus himself (John 13:34-35) and from the Old Testament (Lev 19:18, 33-34).

Verse 8

2:8 Yet it is also new: Jesus’ command provided the new basis for their love in his own demonstration of love to the disciples (John 13:1-17). • the darkness is disappearing and the true light is already shining: The light of the Good News expels darkness. Darkness cannot overcome it, especially where believers are living out the love that is in Christ.

Verse 9

2:9-11 Another indication of truly knowing Christ is one’s treatment of other Christians. John is again pointing to those who claim to be spiritually enlightened but separate themselves from other Christians with an attitude of superiority. John defines such an attitude as hatred.

2:9 a fellow believer: Literally his brother. The Greek word adelphos (also in 2:11) is a generic term often used to refer to both male and female members of the same family.

Verse 10

2:10 To cause others to stumble can also mean to ensnare or entrap them. The Greek word skandalon means a trap or a block in someone’s path. The Gnostics, who taught falsehood about Christ, were hindering people by ensnaring them in error and darkness. • living in the light: A godly life will help, not hinder, the faith of other Christians.

Verse 12

2:12-14 John gives three classes of believers at various stages of spiritual maturity: God’s children, the young in the faith (literally young people), and the mature in the faith (literally fathers).

Verse 15

2:15-17 The world is a morally evil system that is under the influence of Satan and is opposed to God and to Christ’s Kingdom on this earth (2:16; 3:1; 4:4; 5:19; John 12:31; 15:18; Eph 6:11-12; Jas 4:4). The world appeals to people’s fleshly desires and thereby diverts them from God. Those who are from this world need God to redeem them from it.

Verse 18

2:18 Antichrist literally means “instead of Christ”; he claims for himself what belongs to Christ and poses as a substitute for Christ (cp. 2 Thes 2:3 and Rev 13:1-10). • many such antichrists have appeared: They are the false teachers who deny that Jesus is the Christ, God’s Son (1 Jn 2:22-23), God in the flesh (4:2; 2 Jn 1:7).

Verse 19

2:19 These people left our churches: This is John’s first direct statement about the false teachers. At one point, they had been part of the church community, in fellowship with John and the other apostles. Then they left that fellowship and evidently formed a separate, exclusive community based on their false teachings about Jesus (see 4:1; 2 Jn 1:7; 3 Jn 1:9-10). • they never really belonged with us: True believers would have stayed in fellowship with the apostles and remained faithful to their teachings.

Verse 20

2:20-23 for the Holy One has given you his Spirit: The Holy Spirit gives believers the ability to understand and recognize spiritual truth (see Isa 61:1; Acts 10:38; 2 Cor 1:21-22). Those who have the Spirit know the truth about the Father and the Son and can detect what does not accord with the truth of the apostles’ teaching.

Verse 22

2:22 John marks out as a liar any false teacher who denies that Jesus is the Christ, the Son of God, the unique revealer of the Father (4:2).

Verse 24

2:24-25 John instructs his readers to resist the lies of such antichrists and to remain faithful to the truth that he and the other apostles have proclaimed to them. If they would do this, then they would remain in fellowship with the Son and with the Father and have assurance of eternal life (John 3:15, 36; 6:40, 47, 57; 17:2-3).

Verse 28

2:28-29 To remain in fellowship with Christ means, in part, not being misled by any kind of false teaching. If John’s readers listen to the false teachers, they will not be in fellowship with Christ and will have reason to shrink back from him in shame when he returns, because of the judgment coming upon them.