1 John 3

1 John 3:1-99

The gift of Divine kinship carries with it the obligation to self-purification.1. This verse is closely connected with the preceding. It is a meditation on the last words of that verse, ἐξαὐτοῦγεγέννηται . The writer is trying to restore the waning enthusiasm of his readers, and to recall them to their first love. He therefore reminds them of their high privilege and position. God has given them proof of His love. He has bestowed on them the rank and title of His children, sharers in His nature. And it is no mere title. It corresponds to real facts, if they will but realize them, and respond to them. And these facts are the cause of the hostile attitude of the world. Those who do not know God have no sympathy with those who share His nature.

An interesting parallel to this passage is found in Pirqe Aboth, iii. 22 (ed. Taylor, 1897), “ Beloved are Israel that they are called children of God; greater love (was it that it) was made known to them that they are called children of God, as it is said, Ye are the children of the Lord your God” (Deuteronomy 14:1). We may also compare and contrast (cf. Windisch, ad loc.) Philo, de confusione ling. 146 f. (Cohn, ii. p. 257) καὶγὰρεἰμήπωἱκανοὶθεοῦπαῖδεςνομίζεσθαιγεγόναμεν , ἀλλάτοιτῆςἀειδοῦςεἰκόνοςαὐτοῦ , λόγουτοῦἱερωτάτου . The emphasis on the direct relation of Christians to God is characteristic of the Epistle, though the writer conceives of this relationship as realized in and through Christ.

ἴδετεποταπήν ] Cf. Galatians 6:11, ἴδετεπηλίκοιςὑμῖνγράμμασινἔγραψα : and for the combination with ποταπός , Mark 13:1, ἴδεποταποὶλίθοι . In the N.T. ποταπός generally suggests surprise, and very often something of an admirable character (qualem, Latt. verss.). Cf. Matthew 8:27; Luke 1:29, Luke 7:39. Luke 7:2 P. 3:11 . The Latt. verss. never use cujas, ποταπός having lost its reference to place.

ἀγάπην ] Love, not token of love. “ The Divine love is, as it were, infused into them, so that it is their own, and becomes in them the source of a divine life.”

δέδωκεν ] is better supported than the aorist, and is intrinsically superior. The results of what they have received are permanent and abiding. Nowhere else in N.T. does ἀγάπηνδίδοναι occur.

ὁπατήρ ] suggested by the following τέκναθεοῦ . Cf. Revelation 21:7.

ἵνατέκναθεοῦκληθῶμεν ] Another instance of the definitive ἵνα . It is difficult to find any “ full telic” force here. God did not give His love to men in order that they might be called sons. The greatness of His love to them was manifested in this, that He allowed Himself to be called their Father. Cf. ver. 11, αὕτηἐστὶνἡἀγγελία , … ἵναἀγαπῶμεν . According to the general usage of this Epistle and the Fourth Gospel, τέκνα 66θεοῦ emphasizes the community of nature as distinguished from the dignity of heirship.

The “ being called” includes the “ being,” but it is not synonymous with it. It lays special stress on the dignity of the Christian title and position.καὶἐσμέν ] An awkward parenthesis, which scribes naturally dropped, as in the Receptus, or adapted to the sentence, as in the Latin Versions, et simus. But it is in the author’ s style. Cf. the true text of Joh 1:15, κέκραγενλέγων — οὗτοςἦνὁεἰπών — Ὁὀπίσωμουἐρχόμενος , and also Revelation 1:6; 2 John 1:2. And it also adds force to the sentence. “ It is no mere empty title. It is a realized fact, though some are in danger of forgetting it.” Justin seems to have known this verse; Dial. c.

Try. 123 (353 B), οὕτωςκαὶἡμεῖςἀπὸτοῦγεννήσαντοςἡμᾶςεἰςθεὸνΧριστοῦ , — καὶθεοῦτέκναἀληθινὰκαλούμεθακαὶἐσμέν , οἱτὰςἐντολὰςτοῦΧριστοῦφυλάσσοντες .

διὰτοῦτο ] Because they knew not God. As usual, the reference of τοῦτο is to what follows. They do not recognize us, because they did not know God. Those who failed to know God in creation, in history, in the revelation made by Jesus Christ, naturally fail to know those who are of like nature.

αγαπην ] post πατηρ H δ 6 .

δεδωκεν א B C K L P al. longe plu. Thphyl. Oec.] εδωκεν A L 13, 27 cscr dscr.

ημιν ] υμιν B K * 22, 31*, 80, 100: post πατηρ H 257 (33).

τεκναθεουκληθωμεν ] κληθητετεκναθῡ Ia δ 382 (?).

καιεσμεν ] καιεστιν H 162 (61) Ia 397f, 205, 106, 261 (96): om. K L al. plu. armzoh.

ημας ] υμας א * K L P al. 40 arm-codd. Thphyl. Oec.

εγνω ] εγνωκατε P 192: εγνωτε 100 al. pauc.

αυτον ] + οκοσμος Ic 174 (252).

2. The thought of τέκναθεοῦ is expanded in connection with the thought of the Parousia. Here and now they have attained to the position of “ children of God.” Their present dignity is as nothing compared with the glory which shall be revealed. The exact conditions of their future state have not yet been made clear. What has already become matter of common knowledge is that, the more fully Christ is revealed, the closer will be their likeness to Him. What they have seen of Christ incarnate has raised them to the position of God’ s children.

If He is fully made manifest, those who see Him as He is “ will be consummated in the divine likeness to which it was the divine purpose that they should attain” (Westcott). Cf. Genesis 1:26. All is not yet made manifest, but they have so learned the Christ that they know that it is “ God’ s task to make the heavenly period Perfect the earthen.”

ἀγαπητοί ] Cf. 3:21, 4:11, and contrast 2:7, 4:1, 7. The word is used here, not to introduce a new section, but to call attention to a further meditation on what has preceded. The writer uses the term which reminds his readers of their and his common share in the gift which God has given.

νῦντέκναθεοῦἐσμέν ] Cf. καὶἐσμέν of the preceding verse. What they have at present justifies their full confidence for the future, which will bring the complete unfolding of that which is even now present, though its manifestation is hindered by the circumstances in which they are placed.οὔπωἐφανερώθη ] For οὔπω with the aorist, where the writer is not looking back on a time separated by an interval from that of writing or speaking, cf. Mark 11:2 ; 1 Corinthians 8:2 ; Hebrews 12:4 ; Revelation 17:10 , 12 . The statement denies that there has ever yet been a moment at which it could be said ἐφανερώθη , where the aorist would be either timeless, or expressive of what has just happened. There is no necessary reference to any occasion “ on which the revelation might have been expected,” such as the manifestation of the Risen Lord (Westcott).

οἴδαμεν ] We know enough to justify confidence even if no complete revelation has as yet been made. Great as are our privileges now, how far greater then! Nothing short of being like God in Christ. Contrast γινώσκομεν (2:3, 18, 3:24, etc.): here no progress in knowledge is suggested: we are aware of the future likeness.ἐὰνφανερωθῇ ] May mean either (1) if it shall be revealed, i.e. our future condition , or (2) “ if He shall be revealed,” i.e. Christ. The first is the more natural interpretation so far as grammar is concerned.

It connects the words naturally with the preceding οὔπωἐφανερώθη . And it gives an adequate meaning to the words. “ If our future glory is revealed, it will be found to be not less than likeness to God, the open vision of whose glory shall transform us.” In favour of (2) is the use of φανερωθῇ of Christ in ver. 28 of the preceding chapter, and the general sense of the passage.

Throughout the passage the writer’ s thoughts are turned to the revelation of Christ in His glory at His Parousia. If He be manifested in His true glory, the vision will change us to His likeness. Cf. 2 Corinthians 3:18, τὴνδόξανΚυρίουκατοπτριζόμενοιτὴναὐτὴνεἰκόναμεταμορφούμεθαἀπὸδόξηςεἰςδόξαν : Colossians 3:4, ὁτὰνὁΧριστὸςφανερωθῇ … τότεκαὶὑμεῖςσὺναὐτῷφανερωθήσεσθεἐνδόξῃ . And if the use of φανεροῦσθαι in 2:28 partly suggests this interpretation, in spite of the intervening οὔπωἐφανερώθη , where the τίἐσόμεθα determines the meaning of the verb, it must also be remembered that the language of soliloquy and meditation has to some extent its own rules. To one pondering over the future glory of the Son of God, in the light of the present revelation of the Risen Lord, which suggests so much more than it actually reveals, the words ἐὰνφανερωθῇ could probably have but one meaning. To us it would have been clearer if the subject had been definitely expressed.

It does not follow that the same is true of the writer, or of those for whose sakes he is giving written form to his meditations. Very possibly they had often heard him meditate on the theme ἐὰνφανερωθῇ .

He uses the word φανεροῦσθαι eighteen times, and in twelve Christ is the subject, though most of them refer to His manifestation in the flesh.

ὅμοιοι ] Contrast Philippians 2:6, τὸεἶναιἴσαθεῷ . And for the thought, cf. Plato, Theaetetus, 176 B, φυγὴδὲὁμοίωσιςτῷθεῷκατὰτὸδυνατόν : Greg. Thaum. Paneg. in Origenem, c. 12, τόγεπάντωντέλοςοὐχἕτερόντιοἶμαιἢκαθαρῷτῷνῷἐξομοιωθένταπροσελθεῖντῷθεῷκαὶμένεινἐναὐτῷ . Revelation 22:4, καὶὄψονταιτὸπρόσωποναὐτοῦ . Similes, quia beati, says Bede.

ὅτι ] “ Because we shall see Him as He is.” What men saw of Jesus of Nazareth, when He manifested His glory under the limitations of human life, raised them to the position of τέκναθεοῦ , in the case of all who received Him (John 1:13). How much greater transforming power shall there be in the vision of Him as He is, no longer veiled by the conditions of earthly life!

It is possible to take ὅτικ .τ .λ . as giving the proof of the knowledge . We know that we shall be like Him, for we know that we shall see Him; and only the pure in heart shall see God. He is visible only to those who share His nature. Like is perceived by like alone. But if the writer had meant this he surely would have expressed himself differently. He often leaves not a little for his readers to supply. But he demands from them the use of spiritual insight rather than of mental acuteness. Weiss’ explanation is too ingenious for its context.

τεκνα ] post θεου P 31.

τι ] οτι Ia 270 (54) K 559 (415).

οιδαμεν ] + δε K L al. pler. cat. syrsch cap. sahd aeth. Or. Dam. Thphyl.

οτι (? 2:0)] pr. και Ia 397f, 205, 106, 201 (96): και Ia 158 (395).

οψομεθα ] οψωμεθα 31 Rev_2 scr: uidemus, boh-ed.

3. The possession of such a hope is the strongest incentive to absolute purity. The hope is not really grasped except by those whose striving towards this goal is eager and constant. The hope is not stated to be the necessary condition of the purity, but the purity is the necessary result of the hope. It is not denied that other causes may produce a similar result. But where such a hope really exists the striving after purity must follow.

The Christian hope is incompatible with moral indifference. No one, not even the “ Gnostic,” is raised by it above the moral obligations. And the purity aimed at is absolute. The standard is nothing less than the perfected human life of the glorified Christ.πᾶς ] The use of πᾶς in this Epistle and in the Gospel is instructive. It generally sets aside the claims of some party or other who claimed special privileges or exemptions for themselves. ὁἔχων … ἐπ ʼ αὐτῷ ] The form of expression emphasizes the thought of hope possessed and enjoyed as a sure possession (ἔχεινἐλπίδα being stronger than the simple verb), and which rests on the Christ, and is therefore surely and securely grounded. Contrast Acts 24:15, ἐλπίδαἔχωνεἰςτὸνθεόν , reaching as far as (Westcott).

Cf. 1 Timothy 4:10, 1 Timothy 5:5. See Introduction, p. iv; also 1 Timothy 6:17; 1Ti_1 P. 1:13, 21. ἐπ ʼ αὐτῷ must, of course, refer to Christ.

ἁγνίζει ] Cf. Exodus 19:10 f.; Numbers 8:21; Joshua 3:5; Jos_1 Est 7:10, and also John 11:55. Those who appeared before God at the Jewish feasts were required first to purify themselves from all Levitical and ceremonial uncleanness. The hope of appearing before the presence of God, and of seeing Christ as He is, necessarily inspires its possessors with the desire of putting away every defilement which clouds the vision of God, even as the human nature of the Christ, made perfect through the discipline and suffering of earthly life, has even now been exalted to the unveiled presence of the Father.

καθώς ] He has attained, and those who hope to attain likewise will naturally spare no effort to follow the same path. But καθώς suggests a pattern, rather than introduces a motive.

ἐκεῖνος ] For the change of pronoun, cf. John 5:39, and perhaps 19:35. Throughout the Epistle ἐκεῖνος used absolutely refers to Christ. Cf. 2:6 (note).

ἁγνός ] For the difference between ἁγνός and καθαρός , see Westcott’ s note. Καθαρός seems to state the objective fact, ἁγνός emphasizes the subjective feeling. The Vulg. commonly has castus for ἁγνός , but here has sanctus.

τηνελπιδα ] fidem, sahd

ταυτην ] om. Ia 70, 367 (505).

επαυτω ] επαυτον 2. 25. 30.

post εαυτον boh-sah. (in eo): εναυτω 31.

εαυτον ] αυτον 31* oscr.

4. πᾶς ] Cf. ver. 3 (note). In contrast with those who seek to cleanse themselves from all defilement, are set those who continue to do the sin which defiles and separates from God. There is no special class of illuminati, superior to the obligation to keep the moral law. The test of progress is obedience. Those who fail to do the will of God, to work out the best of which their nature is capable, are breaking the law of God, which is the law of their being. All sin is law-breaking; all falling short of the highest possible is disobedience to God’ s law for men, the law of self-realization after the pattern of the Christ.

He that fails to do righteousness breaks the law.τὴνἀνομίαν ] ἀνομία here is, of course, not the antinomianism of the “ Gnostic.” The condemnation of that would have required the converse of the statement here made, “ All ἀνομία is sin.” But the writer is undoubtedly thinking of the claim made by the superior “ Gnostic,” that he is at liberty to follow the leading of his own desires, without being under any obligation to the moral law, which is only binding on the ignorant and the inferior. The sins of which the writer is thinking are failures to fulfil the law of love, rather than grosser sins of the flesh, which are hardly, perhaps never, referred to in this Epistle. But whatever form they take, sinful acts are not matters of indifference. In the case of all men, even the most intelligent, they are transgressions of a valid law. He who stoops to them shows himself thereby to be no true τέκνονθεοῦ .

καὶἡἁμαρτίακ .τ .λ .] The καί adds a clause which carries the thought a step further. Not only is “ doing sin” a violation of law, but sin in its very nature is a transgression of the law of God. It is the self-assertion of the finite against the eternal will of Him who has the right to claim absolute obedience.

την 1o] om. 31.

η 2o] pr. και א : (?) om. I a 200 (83).

εστιν ] + δε H δ 2* .

5. καὶοἴδατεκ .τ .λ .] Not only does he who commits sin break a Divine law, but he stultifies the whole purpose of the Incarnation. Christ was manifested to men in His earthly life in order to take away sin, to destroy and remove it. And being sinless Himself, it was in His power to do so. To these two great incentives to self-cleansing, the purpose of the Incarnation, and the power of the Incarnate Christ, the writer can appeal as to part of the normal Christian consciousness, whether he includes himself or speaks only of his readers .

ἐκεῖνος ] Cf. ver. 3. The writer apparently sees no difficulty in using ἐκεῖνος and αὐτός in the same verse with reference to the same subject: though, of course, the case where ἐκεῖνος stands first is not strictly parallel to those in which it follows the use of αὐτός , as in ver. 3.

ἐφανερώθη ] The word is used more frequently, as here, by the writer with reference to Christ’ s first coming, or manifestation, in the flesh. Cf. 1 Timothy 3:16; 1Ti_1 P. 1:20.

ἄρῃ ] Take away, i.e. destroy. The Hebrew נ ש ׂ א is used in both senses of taking away and bearing. But it is differently translated into Greek in the two cases. Αἴρειν expresses the former, φέρειν the latter. Cf. Isaiah 53:11, τὰςἁμαρτίαςαὐτῶναὐτὸςἀνοίσει .τὰςἁμαρτίας ] whether used absolutely, or with the addition of ἡμῶν , denotes the many acts in which the sin of humanity is expressed. The concrete expression is more forcible than the absolute .

ἁμαρτίαἐναὐτῷοὐκἔστιν ] cf. John 7:18, ἀδικίαἐναὐτῷοὐκἔστιν . The statement is made of the whole human life of the Christ , and is not confined to the earthly part of it. In virtue of His sinlessness He can accomplish the purpose of the Incarnation; and the thought also suggests the means by which it can be accomplished, a thought which is further developed in the next verse. Cf. Augustine, “ In quo non est peccatum ipse uenit auferre peccatum. Nam si esset in illo peccatum, auferendum est illi, non ipse auferret.”

οιδατε A B C K L al. pler. vg. boh-codd. syr. aeth. Tert. Aug.] οιδαμεν א 40, 98 tol. sah. arm. boh-ed. Fulg.

ταςαμαρτιας A B P 5. 13. 27. 66**, 81 am. fu. demid. harl. tol. cop. syr. aeth. Tert. Aug. Fulg.] + ημων א C K L al. pler. cat. vg. sah. syr. Ath. Thphyl. Oec.

εναυτω ] post εστιν א sah. cop. aeth.

6. In so far as union with the Sinless is realized, sin ceases to be. The doing of sin shows that the Christ has never been fully seen or known. The statements are made absolutely, after the writer’ s wont. They must, of course, be interpreted in the light of 1:8 ff., where the writer makes it clear that he does not mean that those who have realized their union with Christ have actually attained as yet to a state of complete sinlessness. Where sin is, the vision of the Christ has not yet been made perfect.

There is nothing to show that the writer is describing the general character of the Christian, which remains unchanged by separate sinful acts, inasmuch as they are foreign to it and do not affect it as a whole. The statement is made absolutely without reference to the modifications necessary when it is applied to the individual case.

ἐναὐτῷμένειν ] As contrasted with εἶναι , μένειν perhaps suggests in this context the necessity of human effort.

οὐχἁμαρτάνει ] Augustine has supplied the necessary modification, “ In quantum in ipso manet, in tantum non peccat,” a sentence which Bede has incorporated in his Commentary (cf. Westcott’ s note).ἑώρακεν … ἔγνωκεν ] The vision and the knowledge have their abiding results. ὁρᾶν is used by the writer of spiritual vision. It cannot be restricted here (as by Weiss) to those who had actually seen the Lord in the flesh, ἔγνωκεν being added to meet the case of later disciples. Cf. Bede, “ Visionem dicit et cognitionem fidei, qua iusti etiam in hac uita deum uidere delectantur, donec ad ipsam speciem apertae visionis eius in futuro preueniant, de qua supra dicitur, Quoniam uidebimus eum sicuti est,” a passage which is also based on Augustine’ s comment, “ est illuminatio per fidem, est illuminatio per speciem.” If the two words are to be distinguished here, ὁρᾶν lays stress on the object, which appears and is grasped by the mental vision, γινώσκειν on the subsequent subjective apprehension of what is grasped in the vision, or it is unfolded gradually in experience.

πας 2o] pr. και 38. 67 (mg.). 95. 96**. 97 (mg.) hscr vg. syr. aeth. arm. Or. Thphyl. Aug. (senel): pr. διο Ic 258 (56).

εγνωκεν ] εγνω Ib 365. 472 (214) Ic 208, 116 (307) K δ 359 (479).

2. 3:7-18. Elucidation of the thesis (ethical), and earnest warning against those who would lead them astray

(a) 7-10. Further meditation on the Divine Birth. The opposite statement. He that sinneth is of the Devil.

(b) 10-17. Clearer definition of sin as failure to love the brethren, and of its opposite, love.

7. The views of the false teachers were plausible, and there was imminent danger of some of the faithful being seduced. But the facts were clear. He, and he only, who shows the fruits of righteousness in what he does, is righteous. Righteousness is always known by its fruits. There are no heights of knowledge, or superior kinds of nature, for which action is a matter of indifference.

τεκνία ] If this is the true reading, the appeal is again made to their common (spiritual) nature. There is some authority for the reading παιδία , which would be equally suitable. The danger would have been less imminent, if they had used their own powers, and shown themselves less dependent on the moral guidance of others.

μηδεὶςπλανάτω ] Cf. 2:26. They must yield to the seductions of no one, however prominent his position or plausible his arguments. It is, of course, possible that the writer is thinking of some particular opponent.

ὁποιῶν ] Cf. 1:6, 3:4, etc. If the character is true, the whole life will be an expression of it, even as the whole of Christ’ s life was a continuous expression of the character and person in whom God could be well pleased.

ἐκεῖνος ] Cf. vv. 3, 4 (notes). Righteousness was fully realized in Him who set the Christian standard. No lower ideal would prove a sufficient incentive to holiness, i.e. the highest self-realization of which the nature of man is capable, who was created in order to grow into the likeness of God.

τεκνια א B K L al. pler. cat. Thphyl. Oec. m vg. syr. Tert. Aug.] παιδια A C P 5. 13. 27. 29 arm. (uid.) cop. syrp mg Lcif.: + μου 15. 26. 36. 68 cat. sah. syrsch aeth.

μηδεις ] μητις A.

ποιωνδικαιοσυνην (? ? cf. v. Soden, p. 1856)] δικαιοςων H δ 86 .

δικαιος (? 2o)] om. H δ 48 (33.)

την 2o om. א *.

8. ὁποιῶντὴνἁμαρτίαν ] The contrast to 7b. He whose whole course of action is the expression of “ sin,” belongs to the Devil, from whom the life which animates him is derived, as the higher life which issues in righteousness proclaims its possessor a τέκνονθεοῦ .

ἐκτοῦδιαβόλουἐστίν ] Cf. Bede, “ Non carnis originem ducendo ex diabolo sicut Manichaeus impurissime de cunctis credit hominibus: sed imitationem uel suggestionem peccandi sumendo ab illo, quomodo et nos filii Abrahae sumus facti, imitando fidem Abrahae,” a suggestive note, though it ignores the nearer illustrations of the context.

ἀπ ʼ ἀρχῆς ] The meaning of ἀπ ʼ ἀρχῆς has been variously interpreted. It has generally been understood either of (1) the beginning of “ sinning,” i.e. the Fall of Adam, or events which preceded the first sin of man; or (2) the beginning of the existence of the Devil. His first act was one of sin. The uncertainty of both these interpretations has led Rothe and others to give the phrase a logical rather than a temporal meaning. “ Satan sins, the author would say, ‘ par principe,’ for the sake of sinning. Other sinners sin for the sake of another. In contrast to him all human sin is derived.” Whether the actual phrase can bear such an interpretation or not, the point of view of the readers has surely been overlooked.

The writer must have intended a meaning which the words could suggest to them. The phrase must therefore be interpreted in accordance with John 8:44, John 8:1:1; Genesis 1:1, etc. The attempt to assign a definite date, so to speak, is a mistake. “ The earliest times spoken of Genesis” would perhaps be the nearest popular paraphrase. “ From the first” would give its meaning with fair accuracy. It denotes the earliest events which have any bearing on the point at issue. From the very first, long before the first actual sin of any man, “ the devil sinneth,” and the course begun from the first has been continued ever since. All human sin, therefore, has its origin in what is external to the man who sins.

It comes from an external source. It is not self-originated or part of man’ s nature. As Westcott has said elsewhere, “ There is no view of human nature so inexpressibly sad as that which leaves out the Fall.” As also F. D. Maurice has said, “ There has been no period of the existence of human beings in which they have not been liable to the assaults of this Tempter.”

There is nothing in the passage to suggest that the writer held a “ dualistic” view of the origin of evil, considering the Devil “ an originally evil being” ; but it is manifest that he believed in a personal Tempter. Cf. John 8:44.εἰςτοῦτοἐφανερώθηκ .τ .λ .] All such action is in direct opposition to the purpose of the Incarnation of the Son of God, who was manifested in the flesh in order to destroy the works of the Devil, i.e. the sins which he has introduced into the lives of men.

λύσῃ ] “ destroy.” The word generally includes the suggestion of destroying, undoing or dissolving, that which forms the bond of cohesion. Cf. John 2:19, John 5:18, John 7:23 (the Lord “ dissolved” the Jewish sabbatical tradition by applying to the question the higher principle of the duty of restoring man to his true self). Windisch aptly quotes the λογίον of the Egyptian Gospel, ἦλθονκαταλῦσαιτὰἔργατῆςθηλείας .

ο 1o] + δε A 25, 68 kscr tol. boh-ed. arm. aeth. Lcif.

λυση ] λυσεί B 100: λυθη P.

9. He who is begotten of God must be in character like God who begat him. Sin, which is of the Devil, finds no place in him.

ὁγεγεννημένος ] Compare and contrast John 1:13, ἐκθεοῦἐγεννήθησαν . Here the writer emphasizes not only the initial act, or the single act, but its permanent results.

ἁμαρτίανοὐποιεῖ ] Anarthrous and therefore qualitative. He does not do that which is sinful in character. But the absence of the article should not be pressed.

ὅτισπέρμα ] The seed which produces the new life in him (cf. John 1:13), as a permanent and abiding factor.1 The interpretation which equates σπέρμα with the Word of God (“ semen dei, id est uerbum dei,” Bede, from Augustine, who adds, “ unde dicit Apostolus, Per Euangelium ego uos genui, 1 Corinthians 4:15) receives some support from 1 P. 1:23; James 1:18, but is hardly in accordance with the Johannine teaching, in which the Spirit is the author of the new birth (cf. Joh_3.). Wohlenberg in an interesting paper has pleaded for the interpretation which identifies σπέρμαθεοῦ with God’ s children scollectively . It has the advantage of referring αὐτοῦ and ἐναὐτῷ to the same person (God’ s children abide in Him), but it makes the following clause, οὐδύναται … γεγέννηται , very difficult both in grammar and sense.

As Law has pointed out, the last clause must then have run . Still less can be said for Karl’ s interpretation of the words as referring to Christ. Cf., however, Justin, Apol. i. 32, where we perhaps have an echo of this.2οὐδύναταικ .τ .λ .] The fact that he has been begotten of God excludes the possibility of his committing sin as an expression of his true character, though actual sins may, and do, occur, in so far as he fails from weakness to realize his true character. Cf. John 8:33, John 8:39. Every τέκνον must reproduce the works of his father.

In so far as any man is a τέκνονθεοῦ he “ cannot” do the works of the Devil. The writer speaks, however, here as elsewhere, in the absolute language of the prophet rather than with the circumspection of the casuist. On the N.T. doctrine of Birth from God, see Windisch, p. 118.

πας ] pr. διοαγαπητοι Ic 258 (56).

γεγεννημενος ] γεγενημενος K 99. 100. 177 * jscr oscr al. pauc.

του (? 1o)] om. H δ 48 (33) Ia 106 (179).

αμαρτιανουποιει ] non peccat sah. boh.

σπερμα ] pr. το Ic 551 (216) O46 (154).

αυτου ] dei sahd: om. Ia 382 (231).

αμαρτανειν ] αμαρτιανποιησαι Ia 158 (395).

οτι ] οστις Ia 264 (233).

10. ἐντούτῳ ] This may possibly refer to what has preceded, the not-doing or the doing of sin, which are the distinguishing characteristics of the classes into which the writer divides mankind. But it is more probable, and more in accordance with the writer’ s usual custom, that the reference is to what follows, the achievement of, or the failure to achieve, righteousness and love (cf. 2:3). For the construction, cf. the note on 1:4.

φανερά ] The writer is striving to give his readers a distinguishing test which can be easily applied. It is, of course, to the judgment of men, not the judgment of God, that the two clues become manifest.

τέκνατοῦδιαβόλου ] cf. Acts 13:10, υἱὲδιαβόλου , and Joh_8. The teaching of this section of the Epistle can hardly be understood without reference to the 8th chapter of the Gospel, with which it is intimately connected.

πᾶς ] There are no exceptions on the ground of superior knowledge or “ pneumatic” nature; cf. notes on vv. 3, 4.

καὶὁμὴἀγαπῶν ] The doing of righteousness might be too vague and general a test. The writer therefore narrows it down to one special form of righteousness which is in fact the basis of the whole, and in the exercise of which the false teachers had apparently shown themselves particularly lacking. Cf. Romans 13:9, εἴτιςἑτέραἐντολή , ἐντῷλόγῳτούτῳἀνακεφαλαιοῦται , ἐντῷ · ἀγαπήσειςτὸνπλησίονσουὡςσεαυτόν .τὸνἀδελφὸναὐτοῦ ] The writer is obviously thinking of members of the Christian Society, not thereby excluding the wider duty on which the Sermon on the Mount and the Parables insist. The object of the Epistle is to suggest practical tests. They must be practical and such as are easily applied.

No statement is made to the effect that he who confines his love to his Christian brethren has completely fulfilled the law of Christ. The writer has a special object in what he says, and he writes in view of the failure in this respect of showing love to fellow. Christians, which was conspicuous in the case of the false teachers, in spite of their claims to intellectual and spiritual superiority. There is nothing inconsistent with the teaching of the Christ in laying special stress on the first stage in obeying it. The experience of a lifetime, and especially of his later years, would seem to have taught the writer the necessity of charity beginning at home.

εντουτω ] εκτουτου Ia 200f (83).

πας ] pr. και C* uid aeth.

ποιωνδικαιοσυνην א A B C K L P al. omnuid cat. harl. tol. arm. cop. syr. aeth. Did. Thphyl. Oec.] ωνδικαιος m vg. (am. fu. demid.) sah. syr. Or. Cyp. Lcif. Aug.: δικαιοςων H δ 6 . An interesting “ Western” variant, which can hardly claim to be original. The context requires the practical test of “ doing.”

δικαιοσυνην א B L al. plu. Dam.] pr. την A C K P h. al. fere.20 Dam.

0 2o] om. Ia 382 (231).

αυτου ] + ουκαγαπατονθν Ia 70 (505).

11. The original message of the Gospel, nay, the whole history of God’ s revelation of Himself to men from the earliest times, is summed up in the command to exercise mutual love. He therefore who does not love his brother shows thereby that he cannot be ἐκτοῦθεοῦ .

αὕτη … ἵνα ] The αὕτη , which refers to what follows, excludes the possibility of any “ telic” force being retained by ἵνα here; cf. John 17:3, and the close parallels in John 13:34, John 13:15:12; 1 John 3:23, 1 John 4:21, 1 John 5:16. See also 1 John 5:3; 2 John 1:5, 2 John 1:6; cf. note on 1:9. The declarative, or definitive, use of ἵνα to introduce the contents of a command, or the like, is fully established for S. John.

ἀγγελία ] The message of the Gospel, of which the law of love is the basis. The reading ἐπαγγελία does not suit the context, and it is obviously due to the careless substitution of a commoner word. Except in this passage, ἀγγελία is found only once in the N.T. (1 John 1:5). On the other hand, ἐπαγγελία occurs 51 times, but only once in the Johannine writings (1 John 2:25).

ἣνἠκούσατεἀπ ʼ ἀρχῆς ] The law of love was an essential part of the earliest presentation of the Gospel. It formed part of the earliest teaching which the readers had received. The contents, however, of ver. 12 suggest that in the words ἀπ ʼ ἀρχῆς the writer’ s thought goes back to still earlier times. The earliest stories of the beginnings of the race bear witness to the fatal consequences of disobedience to the law of love.

αγγελια A B K L al. plu. cat. Thphyl. Oeccom vg. Aug.] επαγγελια א C P 27. 29. 40. 66**. 69. 99 ascr nscr al. mu. harl. syr. sahwb cop. arm. seth. Did. Cyr. Oectxt Lcif.: uerbum sahd.

ινααγαπωμεν ] ut diligatis boh-ed. armusc: ινααγαπατε Ia 113 (235).

12. The story of Cain is the typical example of the “ want” of brotherly love. The form of the reference here is conditioned by what the writer has to say about the hatred which Christians must expect from the world. Men’ s deeds are the natural outcome of their character and inclinations. Evil deeds are the expression of a character which takes pleasure in what is evil. Righteousness must always provoke the hostile feeling of those whose delight is in evil. And feelings must sooner or later express themselves in action.

οὐκαθώς ] Cf. 2 Corinthians 8:5, καὶοὐκαθὼςἠλπίσαμενἀλλὰἑαυτοὺςἔδωκαν : John 14:27, οὐκαθὼςὁκόσμοςδίδωσιν , and especially John 6:58, οὗτόςἐστινὁἄρτοςὁἐξοὐρανοῦκαταβάς , οὐκαθὼςἔφαγονοἱπατέρεςκαὶἀπέθανον , where the construction is irregular, as here. The comparison is incomplete in form. It may be paraphrased “ the feelings of Christians for each other must not be like, rather they must be the exact opposite of, those of Cain, whose hatred of righteousness led him to the violent murder of his brother.” Schlatter aptly quotes in illustration (p. 149), ב ּ ְ א ֵ י ז ֶ ה א ָ ח · ל ֹ א ב ְ ק ַ י ִ ן ל ְ ה ֶ ב ֶ ל ֹ ק ַ י ִ ן ה ָ ר ַ ג א ֶ ת ־ ה ֶ ב ֶ ל , Pes. Kah. 16. 126a.

ἐκτοῦπονηροῦἦν ] Every man must draw his life and power from one source or the other. His deeds show to whom he belongs and has attached himself. The writer never denies the individual freedom of choice. He only traces things back to what he believes to be their ultimate spiritual sources.

ἔσφαξεν ] The verb always includes the idea of violence. In the N.T. σφάζειν is found only here and in the Apocalypse. Cf. Revelation 6:4, ἵναἀλλήλουςσφάξουσιν : 9, τὰςψυχὰςτῶνἐσφαγμένωνδιὰτὸνλόγοντοῦθεοῦ : 18:24, πάντωντῶνἐσφαγμένωνἐπὶτῆςγῆς . It is also used of the Lamb, and of the “ head” of the beast (13:3). In the LXX its most frequent use is sacrificial (cf.

Genesis 22:10, of Isaac; Exodus 29:11; Leviticus 1:5; Numbers 11:22, etc.); but see also Judges 12:6 (A), σφάζουσιναὐτοὺςἐπὶτὰςδιαβάσειςτοῦἸορδάνου : 1 K. 15:33, ἔσφαξεΣαμουὴλτὸνἈγὰγἐνώπιονΚυρίου : 1 Mal 1:2, καὶἔσφαξεβασιλεῖς , etc.χάριντίνος ] The violent deed was only the last expression of that antipathy which righteousness always calls out in those who make evil the guiding principle of their life. This view, that the cause of the murder of Abel is to be found in the character of Cain as manifested in his actions, is hardly in accord with the narrative of Genesis (4:8 ff.), but it is quite in keeping with the suggestions read into that narrative by the adherents of the allegorical method of exegesis. We may compare Philo’ s treatment of the subject, who finds indications of Cain’ s φιλαυτία in the fact that he only offered his sacrifice “ after several days,” and not at once, with the readiness which should distinguish the service of God; and that he offered of the fruits, not of the first fruits. Cf. also Hebrews 11:4, where the stress is laid on the character of the sacrifices offered , rather than on the general character of all the actions of the two men.

του (? 1o) om. Ia 397ffff (96) | τον ] pr. Abal, sahd.

om. και … αυτον aeth.

τινοςχαριν Isa_55 (236).

ου ] pr. et sahd.

αδελφουαυτου ] αβελ Ia 264 (233).

δικαια ] bona arm.

13-16. The ground of the world’ s hatred of those who love, and the glory of love, which gives life, in Christ.

13-15. Those who can interpret aright the true meaning of the story of Cain and Abel will feel no surprise at the attitude of the world towards Christians. It only expresses the hostility which that which is good must always call out in that which is evil. Our love for the brethren assures us that we have already passed out of the state of hatred and death, and now abide in that of life. For life is love. He who does not love is still in the state of death. Every one who does not love his brother is a murderer, in the eyes of all to whom the true issues of things are manifest, even though he has so far stayed his hand from violence. And your common consciousness as men tells you that no murderer can have the higher life in him as a permanent and abiding principle of action.

13. μὴθαυμάζετε ] cf. John 3:7 , where the aorist emphasizes the immediate feeling aroused by a particular thought, or action, rather than the more permanent feeling called out by what is continuous. Cf. also John 5:28, where the form of sentence refers to the continuous feeling, not to the momentary surprise, which the fact that the hour was coming, when all the dead should hear the voice of the Son of God, might occasion. The construction with the present imperative is the usual construction in the Johannine writings, the aorist subjunctive being only used in the passage quoted above. Here it is significant. The hatred of the world was an abiding attitude, always liable to provoke unchristian retaliation, and always a temptation to the more “ intelligent” to neglect their duty to their weaker brethren.

μη A B Ccorr K L al. pler. vg. sah. cop. syr. Lcif. Did. Thphyl. Oec.] pr. και א C* P 15. 18. 29. 36. 66**. 98. 191 cat.* syr. am. aeth.

αδελφοι א A B C D al. mu. cat. vg. arm. Lcif. Did.] + μου K L al. longe. plu. syr. sah. cop. aeth. Thphyl. Oec.

υμας ] ημας sah. Ia 1402 (219) O46 (154).

14. ἡμεῖςοἴδαμεν ] The appeal is to the Christian consciousness, shared by writers and readers alike. Their experience as Christians has taught them that conscious life is dormant till it is called out in active love and fellowship. Cf. Augustine (Tract. v. 10), “ Nemo interroget hominem; redeat unusquisque ad cordem suum: si ibi inuenerit charitatem fraternam, securus sit quia transiit a morte ad uitam.”

ὁμὴἀγαπῶν ] The statement is put in its most general form. The state in which love has not been called out into conscious activity is a state of death. Life is the chance of learning how love not only “ might be,” but “ is.”

The addition of τὸνἀδελφόν in the Receptus is natural in the light of the preceding clause and of ver. 16. But it narrows down the writer’ s meaning unnecessarily. In his more absolute statements he shows himself fully aware that the duty of love is absolute, and has a wider application than the Christian Society, even as the Christ is the propitation for the whole world, though in a practical Epistle he lays most stress on what is first practicable.

τουςαδελφους ] + ημων א 68. 58lect syr. sah.

ομηαγαπων א A B 13. 27. 29. vg. sahdb arm. Did. Lcif. Aug.] + τοναδελφον C K L P al. pler. sahw cop syr. Thphyl. Oec. Cassiod. (+ αυτου P Rev_10 sahw cop. syr. aeth.): τουςαδελφους 15.

ο ] + δε Ia 256 (24).

15. πᾶςὁμισῶνκ .τ .λ .] Cf. Aug. (Tract. 5:10). “ Non movet manus ad occidendum hominem, homicida iam tenetur a Domino; uiuit ille, et iste iam interfector iudicatur.” Hatred is the moving cause, whether or not the occasion for its final display has presented itself and been used. Cf. Matthew 5:23, Matthew 5:24.

ἀνθρωποκτόνος ] Cf. John 8:44, the only other instance of its use in the N.T. It is, of course, used here in its literal sense of actual murderer, not of the murderer of the soul.

οἴδατε ] It is axiomatic. Their natural consciousness as men will tell them that the higher life cannot be communicated as a permanent possession to such an one. The writer does not avoid the use of irony when it suits his purpose.

μένουσαν ] Cf. John 1:32, John 1:33, John 1:5:38, John 1:6:27; 1 John 2:14, 1 John 2:24; 2 John 1:2. The word suggests that eternal life is both “ a continuous power and a communicated life.” Wohlenberg’ s attempt to connect the word μένουσαν with the following verse is ingenious rather than convincing. Though it is not absolutely necessary to the sense, its position is justified by the μένει of ver. 14, and it serves to heighten the impossibility of the rejected hypothesis.πᾶς … οὐ ] The usual “ Hebraistic” expression, or at least the form of expression which a Jew writing Greek would naturally adopt. Cf. 1 John 2:19, 1 John 2:21, etc.; and see Moulton’ s note, Grammar of New Testament Greek, vol. i. p. 245 f. Such phrases as χωρὶςπάσηςὑπερθέσεως show that “ vernacular usage” only needed to be extended “ under the encouragement of a similar idiom in Hebrew.” But so far as the evidence goes it would seem that there has been “ extension” in the Semitic direction. The construction is not found in the Gospel.

αυτου ] εαυτου B

οιδατε ] οιδαμεν Ic 114 (335) sahwb boh.: pr. ουκ Ia δ 505 (69).

πας 2o] + ο Ib δ 370 (1149).

εναυτω B K al. plu. Thphyl. Oec.] ενεαυτω א A L C P al. 30.

αιωνιον ] om. Ic 116. 114 .

μενουσαν ] om. sahd.

16-18. Description of true love, and exhortation to its practice. The essence of love was manifested once for all, finally and completely, when the Christ gave His life for men. We know what true love really is in the light of that example. And we cannot but recognize our obligation to follow it, if need be even to the last sacrifice, for our brethren. There is, however, a simple test by which we can know at once whether we are at least on the road which leads to the possession of true love.

He who is unwilling to give of his external possessions, where need is obvious and well known to him, has not even begun to cherish true love for God in his soul. True love proves itself in action. It cannot stop short at expressions of which the tongue is the instrument. It must show by actual deeds that the words in which it is professed correspond to real feelings of the heart.

16. ἐντούτῳ ] The reference is to what follows, according to the writer’ s usual custom, especially when a clause with ὅτι follows.

τὴνἀγάπην ] Absolute. There is no need to supply a genitive, τοῦΧριστοῦ or τοῦθεοῦ . The true nature of love was manifested in such a way that men could learn to realize it, with abiding effects on their character and life .

ἐκεῖνος ] He: neither writer nor readers feel the need for further definition by the addition of a name. Cf. the notes on vv. 3, 4.

ἐκεῖνοςὑπὲρἡμῶν ] He for us: the Christ, the Son of God, for such as we are. The contrast is heightened by the order of the words. There are no depths of sacrifice to which true love will not stoop.τὴνψυχὴναὐτοῦἔθηκεν ] Neither of the O.T. phrases, which are usually quoted, ש ׂ י ם נ פ ש ׁ ב כ פ ו and ה ש ׂ י ם נ פ ש ׁ א ש ׁ ם (Isaiah 53:10), afford a sufficiently close parallel to suggest an interpretation. The additions, of ב כ פ ו in the one case, and א ש ׁ ם in the other, determine the exact sense of ש ׂ י ם .The Rabbinic phrases quoted by Schlatter (on John 10:11) all have נ ת ן . The usage of the Fourth Gospel is a safer guide. Cf.

John 10:11, John 10:15, John 10:17, John 10:18, 13:John 10:37-38, John 10:15:13, and also 13:4, τίθησιτὰἱμάτια . The latter passage suggests the idea of laying aside, as a garment is put off, which agrees well with the use of the phrase in John 10:18. The usage of τιθέναι in John 2:10, τὸνκαλὸνοἶνοντίθησιν , can hardly help us to determine its meaning here. The phrase does not occur again in the Johannine Books. The Latin translation “ dat” in John 10:11 is, of course, derived from the Western variant δίδωσιν (א D). Elsewhere the Vulgate uses ponere.

Spitta’ s suggestions (ZNTW x. [1909] p. 78), that the phrase is used rightly in vv. 11, 15, in the sense of risking or staking his life for the sheep, and taken up in a different sense (of giving, or laying down) in the later interpolation of vv. 17, 18, is worthy of consideration, but it has perhaps been influenced by the Hebrew phrase, where the meaning, as has been pointed out, is determined by the added ב כ פ ו . If the distinction is to be maintained, the present verse agrees with the “ later” passage.

καὶἡμεῖςκ .τ .λ .] It is not clear whether this clause is added to the first clause, ἐκεῖνος … ἔθηκεν , and governed by ὅτι , or is to be regarded as a consequence of the example set by the Christ. The obligation, which all good men recognize, to sacrifice their lives, if need be, for others, may be part of the means whereby we learn what true love is. Such a κοινὴἐννοία of good men throws the clearest light on the nature of love. But the obligation, as felt by “ us,” may also be regarded as the consequence of what Christ has done. When once the perfect example has been set, the duty of all disciples to follow it is clear. Grammatically the first is preferable.

But the use of καί in this Epistle is wide. The writer always thinks as a Hebrew, and this is reflected in his forms of expression. The second interpretation is therefore grammatically admissible. And it has the advantage of far greater simplicity and directness. The emphatic ἡμεῖς , moreover, is in favour of it.

εγνωκαμεν ] εγνωμεν Ic 551 (216): γινωσκομεν Ic 114 (335).

τηναγαπην ] + τουθεου 52 vg. (am. demid. harl.) arm-codd. boh- codd.: + ipsius m tol. Vig.: + eius, Ambrst.

τηνψυχηναυτουεθηκενυπερημων Ia 200f (83).

ημων ] υμων Ia 175, 502 (319) Ib 398, 78, δ 507, δ 368 (69).

υπερτωναδελφων ] post ψυχας Ia δ 457 (209) Ib δ 507 (241) Ic 551 (216) K δ 200 (922).

εθηκεν ] τεθεικεν 4. 31. 40: τεθηκεν Ia 264. δ 505 (233): ponit ante τηνφυχ . αυτου 31*.

υπερ ] περι P.

τωναδελφων ] αλληλων boh. Ic 114 (335): + ημων Ia 101. 7 (40).

θειναι א A B C P 5. 15. 26. 27. 29. 68] τιθεναι K. L al. pler. Thphyl. Oec.

17. The practical test. Wider obligations may be acknowledged with all readiness in theory, where a more homely test reveals the extent of a man’ s failure. The writer is always enforcing the truth that philanthropy begins at home. Cf. Philo, De Post. Cain, 86 (Cohn, ii. 18), τίγὰρὄφελοςλέγεινμὲντὰβέλτιστα , διανοεῖσθαιδὲκαὶπράττειντὰαἴσχιστα ; σοφιστῶνοὗτοςὸτρόπος .

τὸνβίοντοῦκόσμου ] Well paraphrased in Augustine’ s version, facultates mundi. Βίος always denotes life in its external aspects. Cf. 2:16, ἡἀλαζονίατοῦβίου : Mark 12:44 ( = Luke 21:4); 1 Timothy 2:2; 2 Timothy 2:4; and for the verb, 1 P. 4:2, τὸνἐπίλοιπονἐνσαρκὶβιῶσαιχρόνον . Cf. also Acts 26:4, τὴν … βίωσίνμουἐκνεότητος . Consequently, βίος is rare in the N.T., while ζωή occurs more than a hundred times.

θεωρῇ ] Behold: not merely cast a passing glance, but see, long enough to appreciate and understand the circumstances of the case. Cf. John 20:6; Acts 4:13; Revelation 11:11 f.

χρείανἔχοντα ] Cf. 2:27; and for the use of the phrase absolutely, Mark 2:25; Acts 2:45, Acts 2:4:35; Ephesians 4:28.

κλείσῃ ] Cf. Psa_76. (77.) 10, ἢσυνέξειτοὺςοἰκτειρμοὺςαὐτοῦἐντῇὀργῇαὐτοῦ ; cf. also Deuteronomy 15:7, ἐὰνγένηταιἐνσοὶἐνδεής … οὐκἀποστέρξειςτὴνκαρδίανσου . The word perhaps suggests that a barrier has to be raised against the natural human feelings which the contemplation of such a case calls out.

τὰσπλάγχνα ] Cf. Proverbs 12:10, τὰδὲσπλάγχνατῶνἀσεβῶνἀνελεήμονα . The word is not found in the earlier parts of the Septuagint, and only in this passage is it used to translate ר ַ ח ֲ מ ִ י ם , which in the Psalms is paraphrased by οἰκτιρμοί (Psa_24. (25.) 6, and in Isaiah (47:6) by ἔλεος . See Lightfoot’ s note on Philippians 1:8. The classical distinction between σπλάγχνα and ἔντερα (not in N.T.) is not to be found in Hebrew forms of expression.

τοῦθεοῦ ] The context determines that the genitive must be objective. Cf. 5:3.

εχη ] εχειτις Ic 258 (56).

θεωρη ] θεωρει K L 29. 40 alplus 20.

αυτου (? 1o)] om. Isa_7.

κλειση ] κλεισει L 13 al.

απαυτου ] om. Ib δ 180 (1319).

εν ] επ Ia 70 (505) Ib 253f (2) K 453 δ 401 (62).

18. τεκνία ] The appeal is made, as usual, on the ground of the common spiritual nature which they all share.

ἐνἔργῳκαὶἀληθείᾳ ] The phrase is contrasted with λόγῳ and γλώσσῃ . Practical love corresponds to inward truth. Much protestation is a mere exercise of the tongue.

τεκνια א A B C P Rev_15 cat. m am. syr. arm. Clem. Dam. Aug.] + μου K L al. longe. plur. vg. (fu. demid. etc.) syr. sah. cop. aeth. Thphyl. Oec.

αγαπωμεν ] αγαπατε H δ 6 .

λογω ] pr. εν H δ 6 Ia 101. 264. 65 (40): pr. τω Ia 175, 502 (319).

μηδε ]και א syr. aeth.τηγλωσση A B C K L al. plu. Dam. Thphyl.] om. τη א P al. sat. mu. cat. arm. Clem. Oec

εν ] om. K al. permu. cat. Dam. Oec.

αληθεια ] + quia sumus ex ueritate sahd.

19 f. The consciousness that their love for God is true and active, assures men of their fellowship with God, that they are “ of the truth.” The choice of phrase is determined by the language of ver. 18. Practically it is equivalent to εἶναιἐκτοῦθεοῦ . And the consciousness of this fellowship brings assurance, in spite of what the conscience has to tell of thoughts and deeds which mar its realization. Even before God, in whose presence no falsehood can stand, the Christian can “ still” his heart: for the all-knowing God is greater than the accusing conscience. Knowing all, He knows that the love is true, and is the determining element of the character, notwithstanding the many failures which interrupt its complete realization.

His knowledge is absolute. He can see the whole, and He has accepted the love which is real and active as sufficient ground for admitting the man to His fellowship. Cf. John 21:17, πάντασὺοἶδας , σὺγινώσκειςὅτιφιλῶσε . The accusations of conscience are stilled in the presence of omniscient holiness, which is perfect love.

At first sight the omniscience of God may seem a strange ground for the confidence of men, who are conscious of sins that interrupt their fellowship with God. “ If as natural men we shrink from allowing our neighbours to see into our heart, much more are we terrified at the thought that the holy God penetrates to the depth of our hearts” (Rothe). But in the case of Christians, who are conscious of the relationship to God in which they stand, it is otherwise. Their security lies in the fact that this relationship has been establislhed by one who knows all the circumstances of the case. There is no fear of alteration in the light of fuller knowledge.

But how can such confidence be said to be derived from the practice of love, in the sphere in which it is first possible, i.e. in love of the brethren? The answer is that in such activities they have learned to know of a love, other than that based on physical kinship, which is not merely the “ cloak of self-seeking” ; and the more clearly its true character is recognized, the more clearly it is seen that such love is of the very Being of God. So the all-knowing “ were the all-loving too.” The surest ground of our confidence is the knowledge that “ our help standeth in the name of the Lord,” who is love.Thus the general meaning of these verses is fairly plain. They have always been recognized as touching the very heart of the Christian faith. The exact interpretation, however, of each clause is a matter of considerable difficulty. The meaning of πείσομεν is disputed, as also of the first and second ὅτι . The difficulties caused by the sequence of two clauses introduced by ὅτι have led to the removal of the second ὅτι from some texts.

(1) If πείσομεν is taken in its usual sense of “ persuade,” the fact of which we “ persuade our heart” may be left unstated, to be gathered from the context. If so, we must supply “ that we are of the truth” from the preceding verse. This is grammatically unobjectionable, and gives an adequate sense. Even though our heart (conscience) convicts us of sins which separate us from God, we can nevertheless persuade ourselves that we are really of the truth, because God is greater than our hearts, in knowledge and in love, and has recognized our position, in spite of, or perhaps we should say in consequence of, the fact that He knows all, and so is qualified to judge. The fact may be found in the second clause, “ that God is greater than our heart.” Against this the objection is hardly valid that the fact is too obvious to be disputed. The question is not of the objective truth of the fact, but of our subjective apprehension of it, under circumstances which make its realization peculiarly difficult (ἐὰνκαταγινώσκῃκ .τ .λ .). On the other hand, Dr.

Westcott’ s objection would seem to hold good, that “ the consciousness of a sincere love of the brethren does not furnish the basis of the conviction of the sovereign greatness of God.” If the first suggestion is felt to be unsatisfactory, there is some authority for the absolute use of πείθειν in the sense of “ still, ” assure, appease, tranquillize. Cf.

Matthew 28:14, καὶἐὰνἀκουσθῇτοῦτοἐπὶτοῦἡγεμόνος , ἡμεῖςπείσομενκαὶὑμᾶςἀμερίμνουςποιήσομεν (where, however, the reference may be to the contents of ver. 13, the asserted theft of the body by the disciples); 2 Mac. 4:45, ἐπηγγείλατοχρήματα … πρὸςτὸπεῖσαιτὸνβασιλέα . We can appease our heart, can still the qualms of conscience, with the knowledge that God who knows all has admitted us to His fellowship and love, a fact of which we are assured by the active love for others which His love has kindled in our hearts. This is perhaps the simplest interpretation, though as an explanation of πείσομεν it is less natural than .(2) The exact meaning of ὅτι in each clause and their mutual relations are of less moment. The meanings “ that” or “ because” have to some extent come under consideration in connection with πείθειν . But the relation of the first clause to the second is doubtful. The second ὅτι may be regarded as resumptive, either in the sense of “ that,” or “ because.” The resumptive is more natural in the former than in the latter case. It is possible in either case.

But the use of the resumptive ὅτι after so short a clause is not really natural, and is not in accord with the style of the writer. The first ὅτι may be relative, “ Whereinsoever our heart condemns us,” the second ὅτι being taken in the sense of either “ that” or “ because.” This interpretation relieves the sentence of an awkward and unnecessary resumptive particle, and it may be paralleled by instances of the use of ὅτιἄν in the Gospel, which are not indeed identical, but are sufficiently similar to justify its adoption here. Cf.

John 2:5, John 14:13, John 15:16. If we take into consideration the author’ s habit of throwing forward for the sake of emphasis a word or words which stand outside the general construction of his sentence, we may feel justified in assuming that he has here made use of an accusatival clause (of respect) in rather loose connection with the rest of the verse. For the use of ὅτιἄν , cf. Mark 6:23; Luke 10:35.

In what has been said, it has, of course, been assumed that the omniscience of God is alleged as a ground for confidence not for fear (if our own heart condemn us, the judgment of omniscient justice must be far more severe). The opposite view has been stoutly maintained by Wohlenberg in the series of articles referred to above (Neue Kirkliche Zeitschrift, 1902, p. 636 ff.), and also by Findlay (Expositor, November, 1905). Cf. also the comment of the Catena (Cramer, viii. 128), ἐάν ,φησίν , ἁμάρτωμενοὐλανθάνομεν , οὐδὲδιαφευξόμεθα · εἰγὰρἁμαρτάνοντεςτὴνκαρδίανἑαυτῶνλαθεῖνδυνάμεθα , ἀλλὰνυττόμεθαὑπὸτοῦσυνειδότος , πόσῳμᾶλλοντὸνθεὸνπράττοντέςτιτῶνφαύλωνδυνηθῶμενλαθεῖν ;

It makes the connection between vv. 19 and 20 almost impossible to explain. It can only be done by interposing a thought which is left altogether without expression in the passage. “ We shall assure our heart— and we shall have great need to do so; for if our conscience condemn us, how much more severe must necessarily be the verdict of the omniscient God!” If this is what the writer meant, he has severely taxed the powers of his readers to follow his argument. And the aim of the whole passage is surely to give assurance, and not to strike terror into their hearts. There is nothing in the passage to indicate that vv. 20 and 21 are intended to meet the circumstances of two different classes of people, the self-confident and the self-distrustful.

In the explanation given of this passage it has been assumed that ἐντούτῳ refers back to the previous verse, which is contrary to the common usage of the writer, though perhaps not unparalleled. It is, however, possible to find the test of knowledge, and consequent assurance, in the sentence ὅτιμείζων — πάντα . The thought of God’ s power and omniscience may give us assurance that we are “ of the truth.” We have been accepted by one who knows all the circumstances. In view of the writer’ s usage there is much to be said for this interpretation. The general meaning of the passage is not affected by it. Windisch is inclined to regard the passage as corrupt, and suggests that we should read οὐπείσομεν , and cut out the clause ὅτιἐάν … καρδία as an interpolation based on ver. 21.

Thus amended, the passage would certainly contain a warning to the self-confident, against which no exception could be taken. But the best criticism on the suggestion is his own next sentence, “ Das beste ist freilich man bleibt bei der Konstatierung: der Text is verderbt.” The writer knows how to use the irony of the commonplace, but he did not use it here.

εντουτω A B 40 dscr Rev_5 vg. cop. syr. Clem.] pr. et sah. boh-cod.: om. א C K L P al. longe. plu. cat. syr. aeth. Dam. Thphyl. Oec. Aug.: αλλεκτουτου 69 ascr.

γνωσομεθα א A B C P 6. 7. 15. 18. 22. 27. 29. 33. 36. 40. 66**. 68. 69. 137 ascr jscr cat. sah. cop. arm. Clem. Dam.] γινωσκομεν K L al. pler. vg. syr. Thphyl. Oec. Aug.

εσμεν ] εστι Ia 158 (395).

πεισομεν ] πεισωμεν 5. 27. 29. 69 ascr al. fere.10 Thphyl.

τηνκαρδιαν ] A* B 66** sah. boh. syr. aeth. Aug.] ταςκαρδιας א A2 C K L P al. fere. omn. cat. vg. arm. syr. Thphyl. Oec.

εαν ] αν A al. pauc.

καταγινωσκηημων ] post καρδια Ib 469 (215).

καταγινωσκη ] καταγινωσκει L 13 100. 106. 107*. Rev_5.

οτι 2o א B C K L al. plu. cat. syr.] om. A 13 33. 34. 63 dscr (vg. sahbw cop. arm. aeth. Oec. Aug. non exprimunt).

μειζων ] μειζον K.

εστιν ] om. Ia 252-δ 459 55 (391) Ib 209f (386).

θεος ] κυριος C.

ημων 2o] om. arm-ed.

παντα ] pr. τα Ia 261. 106. 216 (142).

21 ff. If our conscience acquits us, the result is a feeling of joyful confidence in the sight of God, and the consciousness that our prayers are answered, because of our obedience and willing service.

ἀγαπητοί ] Cf. 2:7, 3:2, one of the writer’ s favourite forms of address, and frequent in this second part of the Epistle, in which the main topic is love (4:1, 7, 11).

ἐὰνκ .τ .λ .] The clause is most naturally interpreted in its widest sense, regarded neither as an antithesis to ver. 20 nor as a continuation of it. It includes all cases in which the verdict of the conscience is favourable, both those in which there has been no condemnation, and those in which assurance has been gained in spite of the condemnation of the heart, from the thought of the greatness and omniscience of God.ἡκαρδίαμὴκαταγινώσκῃ ] Contrast the order of ver. 20. The stress is here laid on the faculty which passes judgment. The writer follows his usual custom of stating a principle absolutely, without considering the modifications which become necessary when it is applied to the individual case. In so far as the conscience passes a verdict of acquittal, the results stated necessarily follow. And the statement is made in the most absolute form, “ if the heart do not condemn,” though ἡμῶν has naturally been supplied in many texts, after καρδία and again after καταγινώσκῃ .

The reading of B , which makes the heart the subject of the apodosis as well as of the protasis, is interesting. The form of ver. 20, however, makes it improbable that this is the original text.

παρρησίαν ] Cf. ver. 14 and note. Boldness and confidence are the ideas which the word generally suggests, while here that of freedom of intercourse in “ speaking with God” in prayer is prominent. The phrase denotes, of course, the boldness and freedom from restraint with which the children can approach their Father always, rather than the clear conscience and confidence with which they can await the verdict of the Judge on the Last Day.

αγαπητοι ] αδελφοι א .

εαν ] αν A.

ηκαρδια A B 13 27. 30. 66**. 113 fu. Or. Dam. Aug.]+ ημων א C K L al. pler. cat. vg. (am. demid. harl. tol.) arm. syr. sah. cop. aeth. Or. Dam. Thphyl. Oec. cat. Cyp. Did.

μη ] om. Ia 397 (96) Ib δ 206* (242).

καταγινωσκη B C 68. Or.] καταγινωσκειΑ L 13. 100. 106 Rev_3 scr al. aliq. Dam.: + ημων א A K L al. pler. cat. vg. sah. cop. syr. arm. aeth. Or. Dam. Did.

εχομεν ] εχωνεν 13 al. pauc. Dam.: εχει B 29.

22. The second result of the favourable verdict. All requests are granted which can be put forward in the freedom of intercourse which has been described. For the conditions which make it possible are obedience to the Divine commands, and willing and active serving in doing whatever is known to be according to His will. Every true prayer is the expression of the desire to obey and to do the will in those matters with which the request is concerned. We may compare the noble Jewish saying, “ Do His Will as if it were thine, that He may do thy will as if it were His.”

The two clauses express the two duties of obedience and willing service. True obedience to the Will of God must become spontaneous before it is made perfect.τὰἀρεστά ] The particular things which are pleasing in His sight, in the circumstances with reference to which the prayer is offered. Cf. John 8:29, οὐκἀφῆκένμεμόνον , ὅτιἐγὼτὰἀρεστὰαὐτῷποιῶπάντοτε , the only other instance of the use of τὰἀρεστά in the New Testament (ἀρεστόν ,Acts 12:3, Acts 6:2). Cf. the Pauline εὐάρεστος , Ephesians 5:10, δοκιμάζοντεςτίἐστινεὐάρεστοντῷκυρίῳ : Colossians 3:20, τοῦτογὰρεὐάρεστόνἐστινἐνκυρίῳ . Cf. Hebrews 13:21, ποιῶνἐνἡμῖντὸεὐάρεστονἐνώπιοναὐτοῦδιὰἸησοῦΧριστοῦ .

For the general teaching of this verse on the subject of prayer, cf. Mark 11:24, διὰτοῦτολέγωὑμῖν , πάνταὅσαπροσεύχεσθεκαὶαἰτεῖσθε , πιστεύετεὅτιἐλάβετε , καὶἔσταιὑμῖν : John 14:12, John 14:13, John 14:16:23, John 14:9:31. The most interesting parallel is to be found in Job 22:23-27, of which the present verse may contain reminiscences, as Holtzmann suggests; cf. especially ver. 26 f. εἶταπαρρησιασθήσῃἐναντίονΚυρίου , ἀναβλέψαςεἰςτὸνοὐρανὸνἱλαρῶς . εὐξαμένουδέσουπρὸςαὐτὸνεἰσακούσεταίσου , δώσειδέσοιἀποδοῦναιτὰςεὐχάς .

οεαν ] οτιαν K 500 (45).

εαν ] αν B 31. 42. 105 ascr Dam.

αιτωμεν A B C K L al. omnuid] αιτωμεθα א Or.: αιτησομεν Ia 173, δ 454 (156).

λαμβανομεν ] accipiemus vg. boh. arm-codd. sah. syr. Cyp. Lcif.

απ ] א A B C 5. 13 27. 29. 33. 34. 68. 69. 137 ascr 8pe Dam.] παρ K L al. pler. cat. Or. Dam. Thphyl. Oec.

τηρουμεν B C L al. plu. Dam.] τηρωμεν א A K 40. 98 Rev_4.

23, 24. Transition to the other command (of right belief), the fulfilment of which is also a sign that our religious standing is right. These two verses are clearly transitional, and serve to emphasize what is essential in the matter of obedience to His commands, and so to lead the way to the second statement of the Christological thesis, the necessity of a true confession and right belief. The commandments are summed up in the One Command, of belief and love. The following of the Christ, shown most clearly and characteristically in active love of men, is the essential condition of fellowship. And this fellowship is mutual. We abide in Him. He abides in us.

The human side and the Divine are both essential parts of the Christian standing. Real fellowship issues in obedience. He who abides in Him keeps His commandments, not as a series of literal precepts, but as a life-giving principle . And we are assured of the reality of the fellowship by the presence of the Spirit which He has given us. In these transitional verses three new points are introduced: (1) The mention of πιστεύειν , here for the first time used in the Epistle. (2) The emphasis on the Divine side of the fellowship, αὐτὸςἐνἡμῖν . (3) The mention of the Spirit.(1) The introduction of the idea of “ believing” is as abrupt here as it is in the partly parallel passage in the Gospel, 6:29, τοῦτόἐστιτὸἔργοντοῦθεοῦἵναπιστεύητεεἰςὃνἀπέστειλενἐκεῖνος , where the emphasis is on personal trust and devotion , rather than on conviction as to the truth of certain facts about the object of πιστεύειν (πιστ . c. dat.). The reason of this difference of stress is clear.

Thus far in the Epistle, emphasis has been laid on the necessity of obedience to the commands of the Christ, especially to the law of love. The following of the Christ has been shown to be the necessary expression of Christian life, without which it is a “ lie” to claim that the life is that of a Christian.

But He must be followed because of what He is. Conviction, therefore, as to what He is must necessarily precede obedience to what He commands. No other peasant of Galilee has the right to command the allegiance of men. The writer is anxious to remind his readers of this, since the preceding meditations, which deal rather with practical issues, might tend to obscure its importance.

(2) The transitional verses, which helped to introduce the section of the Epistle here brought to its close, emphasized the human side of the fellowship of Christians with God . But the Divine side is essential, and on this the writer proceeds to lay stress in the following chapter. In the second part of ver. 24 this is made clear, γινώσκομενὅτιμένειἐνἡμῖν . “ Fellowship with God, and consciousness of it, rest upon the acknowledgment and appropriation of a divine act and of the divine nature of love” (Haupt).

(3) Christians are conscious that God “ abides in them” because they are conscious of the presence of the Spirit which God has given them. The repetition of this statement in 4:13 shows that the words must be taken in this sense here. The thought is developed in the next section of the Epistle. God has really given His Spirit to men, though all spiritual influences to which men feel themselves to be subject are not the work of God’ s Spirit. Men must distinguish between the true and the false.

23. αὕτη ] points forward according to the writer’ s usual custom. Cf. note on 1:5.

ἵναπιστεύσωμεν ] The ἵνα is definitive, as elsewhere in the Epistles and Gospel where it is preceded by αὕτη . The aorist is probably the true text. As contrasted with the present πιστεύωμεν , which was not unnaturally substituted for it, it lays stress, not on the initial act of faith (this is only one of the uses of the aorist, and not the most frequent), but on the whole process conceived as an unity. The conviction is regarded as one fact, not as a continuous process continuously exercising its influence on men. The aorist emphasizes the single fact, without in any way suggesting the length of time occupied in its manifestation. It can quite naturally sum up the action, or actions, of a period or of a lifetime, which it regards as “ one act at once.” τῷὀνόματι ] The construction (c. dat.) expresses conviction of the truth of a statement rather than devotion to a person (εἰς c. acc.).

The expression, therefore, denotes conviction that Christ really is that which His name implies Him to be. It would, of course, be a serious misstatement of the facts to state that this is all, or the chief part, of what the writer means by πιστεύειν . Cf. Scott, The Fourth Gospel, p. 267, “ It is evident, even to a superficial reader, that the ‘ believing’ so constantly insisted on by John is something much narrower and poorer than the Pauline ‘ faith.’ It implies not so much an inward disposition of trust and obedience, as the acceptance of a given dogma. To ‘ believe’ is to grant the hypothesis that Jesus was indeed the Christ, the Son of God,” — a very misleading statement, somewhat modified, however, by the succeeding paragraphs. But by using this particular construction (c. dat.) the writer does in certain cases emphasize this particular meaning.

When he defines the “ work of God” in John 6:29, he is careful to use a different expression .

τοῦυἱοῦαὐτοῦἸησοῦΧριστοῦ ] “ A compressed creed,” the complete revelation of the Father, the man who lived on earth a true human life, the promised Messiah who fulfilled the expectations of Jews and of all men. Cf. John 20:31. It is only in living out the commands of such an one that men can realize the fulness of their nature.

καὶἀγαπῶμεν ] All His commands are summed up in the one command to love, obedience to which must begin with those closest to hand.

καθὼςἔδωκεν ] The new command was to love according to a new standard, καθὼςἠγάπησαὑμᾶς , John 13:34. The references to the discourses of the Upper Chamber are very obvious throughout these verses.

πιστευσωμεν B K L al. pler. cat. Oec.] πιστευωμεν א A C al. 25 fere. (-σομεν 99. 100) Thphyl.

τω … Χριστου א B C K L al. pler. vg. etc.] τωον . αυτουιῡχω̄ A 43 (uid.): τωυιωαυτουιῡχω̄ 3. 13. 15. 18. 26. 37. 67. 81 dscr al. pauc. aeth.

τωονοματι ] ειςτοονομα 5. 58lect.

ιησου ] pr. τουκῡ Isa_65 (317).

εδωκεν ] post εντολην Ia 70f (505) Ib 472 (312).

εντολην ] post ημιν Ia 170, 254 (303) Ib δ 206(242) Ic 174 (252).

ημιν א A B C al. mu. cat. vg. etc. Thphyl. Oec-cod. Lcif.] om. K L h. al. fere. 60 Oec. ed.

24. καὶὁτηρῶνκ .τ .λ .] Cf. John 14:10, etc., and the latter part of 17. The chief point in dispute in this verse is the reference of the pronouns. At first sight the reference to Christ’ s command in ver. 23 would suggest that in this verse αὐτοῦ , etc., must be referred to Christ. But in ver. 22 the ἐντολαί are spoken of as God’ s commands, and the αὐτοῦ of ver. 23 must refer to God . It is therefore more natural to interpret them in the same way in this verse. Cf. 4:13, where the reference must be to God. It is true that in the Last Discourses μένειν is generally connected with Christ, but cf. 17:21, ἵνααὐτοὶἐνἡμῖνὦσιν . It is in Christ that fellowship with God is realized.

τηρεῖν ] Cf. the note on 2:4.

αὐτὸςἐναὐτῷ ] See the note above (2). The divine side of the relation is brought out in ch. 4.

ἐντούτῳ ] Either (1) ἐντῷτηρεῖντὰςἐντολὰςαὐτοῦ , in the fact of our obedience to His commands we realize His fellowship with us, or (2) ἐκτοῦπνεύματος , the gift of the Spirit, of which we are conscious, assures us of the fact of fellowship. The repetition of the verse, in a slightly altered form, in 4:13 makes it almost necessary to interpret the phrase thus.

οὗ ] An ordinary instance of attraction. The genitive is not partitive. With the partitive genitive S. John commonly has ἐκ : 2 John 1:4; John 1:24, John 7:40, etc.

ἔδωκεν ] emphasizes the fact. In 4:13 the permanent effects of the gift are brought into prominence.

και 3:0 א c A B C K L al. pler. vg. syr. cop. rell.] om. א * 18. 38. 80. 95**. 137 cscr Rev_2 scr sah. Aug.

εντουτω ] εκτουτου Ic 114 (335).

ενημινμενει Ia δ 180(1319) Ic 551 (216).

ημιν 2:0 A B C L al. pler. cat. fu. Bas.] post εδωκεν א K 22. 25. 31. 34. 38. 42. 57. 68. 69. 80. 137 ascr alplus 10 vg. (am. demid. harl. tol.) sah. cap. syr. arm. Ath. Cyr. Thphyl. Oec. Aug.

Ψ̠δ 6. Athos. Lawra 172 (β 52) (viii.-ix.).

א Ԡ א . δ 2. Codex Sinaiticus. Petersburg (iv.).

B δ 1. Codex Vaticanus. Rome. Vat. Gr. 1209 (iv.).

C δ 3. Codex Ephraimi. Paris. Bibl. Nat. 9 (v.); 1 John 1:1 τους — (2) εωρα [κομεν ]. 4:2 εστιν — (3 John 1:2) ψυχη .

L α 5. Rome. Angel. 39 (ol. A. 2. 15) (ix.).

P P. α 3. Petersburg. Bibl. Roy. 225 (ix.). Palimpsest. 1 John 3:2-1 του .

A δ 4. Codex Alexandrinus. London. Brit. Mus. Royal Libr. I. D. v.-viii. (v.).

13 13 ( = 33gosp.). δ 48. Paris. Bibl. Nat. Gr. 14 (ix.-x.).

m m. Liber de divinis Scripturis sive Speculum, ed. Weihrich. Vienna Corpus xii., 1887. The following verses are quoted: 1 John 1:2, 1 John 1:3, 1 John 1:8, 1 John 1:9, 1 John 1:2:9, 1 John 1:10, 21, 23, 3:1 John 1:7-10, 16-18, 1 John 1:4:1, 1 John 1:9, 15, 18, 1 John 1:5:1, 1 John 1:6-8, 1 John 1:10, 20, 21; 2 John 1:7, 2 John 1:10, 2 John 1:11.

1 Cf. Philo, De Ebriet. 30 (Cohn, ii. p. 176), τὰτοῦθεοῦσπέρματα .

2 οἱπιστεύοντεςαὐτῷἄνθρωποιἐνοἷςοἰκεῖτὸπαρὰτοῦθεοῦσπέρμα , ὁλόγος .

h. h. Fleury Palimpsest, ed. S. Berger, paris, 1889, and Buchanan, Old Latin Biblical Texts, Oxford (v.). 1 John 1:8-20.

25 25. α 103. London. Brit. Mus. Harley 5537 (a.d. 1087). 2 John 1:5 missing.