The blood of Christ] CHAP. II. with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteous ness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us. (A) CHAP. II. MY little children, these things write I unto you, that ye sin not. CHAP. I. [cleanseth from all sin. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous : 2 And he is the propitiation for our sins: and not for our's only, but also for the sins of the whole world. 3 And hereby we do know that we know him, if we keep his commandments. 4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But whoso keepeth his word, in him verily is the love of God perfected hereby know we that we are in him. 6 He that saith he abideth in him EXPOSITION. (A) Ver. 1-10. The character of Christ, and the nature of our communion with him. -Though this Epistle begins like that to the Hebrews, without any intimation of the author, the style and sentiments so strongly resemble those of the author of John's Gospel, as to afford the best internal evidence that they were written by the same apostle; nor is there any defect as to external evidence, the authority of very few of the Epistles having been less questioned. It appears to have been written when the apostle was far advanced in life, and in the prospect of an eternal world. We have followed Mr. Horne, and other able critics, in placing it just before the destruction of Jerusalem; but some place it after, even subsequent to the Apocalypse, as Mr. Prebendary Townsend: the date is, however, in our view unimportant, and impossible to be ascertained-with certainty. In the opening of this Epistle, the beloved apostle introduces his divine Master in nearly the same terms as in the opening of his Gospel, calling him "the Word of life," or living Word, whom he and his fellow apostles had seen with their own eyes, had heard with their own ears, and handled with their own hands: for "God was manifested in the flesh," and they saw his "God is light, and in him is no darkness." The supreme Being is here, as elsewhere (James i. 17), compared to the sun, as the fountain of light and life. God is the source of wisdom, purity, and happiness; and in him is no darkness, neither natural nor moral evil. If we then walk in the light, that is, in wisdom and holiness, then we have communion with God and with one another, and "the blood of Jesus Christ his Son cleanseth us from all sin." It is in vain, therefore, to pretend that we have no sin; for in so doing we deceive ourselves, and insult our Maker; for he pardons none but sinners, and such only as feel and confess their guilt. But if we confess our sins with due contrition, in forgiving us he is not only gracious and merciful, but faithful to his word, and just to his Son, who offered himself as an atonement for our sins. NOTES. CHAP. II. Ver. 1. And if.-Doddr. "But if." tion of John xiv. 15-31. where found in the New Testament but in this pasVer. 2. The propitiation. This "word is no sage, and in chap. iv. 10. But it occurs often in the Ixx. translation of the Old Testament, where it signifies a sacrifice of atonement." (See Levit. vi. 6,7; Numb. v. 6; Ezek. xliv. 27.)-The whole world. Ver. 3. We do know that we know him.-Doddr. Ver. 5. Perfected-i. e. fully ascertained. ought himself also so to walk, even as he walked. 7 Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning. 8 Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. 9 He that saith he is in the light, and hateth his brother, is in darkness even until now. 10 He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. 11 But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. 12 I write unto you, little children, because your sins are forgiven you for his name's sake. [to love each other. 13 I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. 14 I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. 15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever. (B) Little children, it is the last 18 CHAP. II. EXPOSITION. (B) Ver. 1-17. Consolation to believers under a sense of their infirmities and sins. -The great objects of the Gospel are to procure pardon, and promote holiness. These things I write unto you," says our affectionate apostle, "that ye sin not.' As, however, "there is no man which liveth and sinneth not," he adds the consolatory consideration, "But if any man sin, we have an Advocate with the Father, Jesus Christ the righteous," who, not NOTES-Chap. II. Con. Ver. 8. Which thing is true in him and in you.-Mackn. "concerning," or with respect to-him and you. That is, it was new, as coming from Christ, and having been newly revealed to them. The darkness is past." Mackn. "is passing;" meaning the darkness of heathen idolatry, and Rabbinical superstition.--The true light now shineth i, e. Christ. John i. 4, 7, 9. Ver. 10. None occasion of stumbling.-Macka. "No stumbling-block." Ver. 13. I write.-Several MSS., the Syriac version, and some copies of the Vulgate, read-"I have written." Mackn. Ver. 14. The wicked one-i. e. the devil. Matt. xiii. 19. Ver. 16. The lust of the flesh, &c.—The soners of evil are three (says a Pagan writer): for of pleasure, in matters of corporeal enjoyment; isre ef money, in matters of gain; and love of glory, point of pre-eminence over our equals and compa nions. Quoted by Bishop Jebb, Sac. Lit. p. 271. Ver. 18. The last time-Greek, "bour." Seme refer this to the destruction of Jerusalem; but it is doubtful if that were not already past.--Antichrist shall come.-If the preposition anti, in Antichrist, denotes in place of," Antichrist is a false (hrist: if anti denotes opposition, Antichrist is one who op poseth Christ.-Mackn. In both senses there were many Antichrists, lered Comforter. It seems to have been he two-fold office of an Advocate among be Romans (as, indeed, it is among urselves), to advise his client privately, nd publicly to plead on his behalf before he Court. The former represents the ffice of the Spirit toward believers on arth; the latter, that of our Saviour efore the presence of his Father in eaven. Another word, propitiation, is peculiar this Epistle, and plainly refers to the tonement which our Saviour offered ou he cross. Dr. Macknight here remarks, 'that in considering the death of Christ s a sacrifice for sin, John, like the other postles, followed his Master, who, in the nstitution of his Supper, directed his disiples to consider it as designed to bring o their remembrance his blood shed for he many, for the remission of sins. Matt. xxvi. 28.) " Christ is here considered, not only as Our advocate and our atonement, but also is our pattern or example. Jesus Christ is, indeed, the only model by which our characters must be formed. In him we find universal holiness embodied and exemplified, as adapted to the situation and circumstances of his people; especially is it respects those virtues peculiarly Christian-meekness, patience, and affection to the brethren. To awaken attention, and more deeply to impress the mind, the apostle here employs a Christian paradox, or most important truth veiled in the form of an apparent contradiction. The law of brotherly kindness was indeed as old as the creation, and though cancelled in the heart of man by sin, and renounced by Cain, it was renewed by every exhibition of that law"Thou shalt love thy neighbour as thyself." It was also both explained and enforced in the ministry of our Lord; and especially in the close of that ministry, when it became, as it were, a new law, by being exhibited in a new form, and enforced by a new and most powerful motive—“ A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another." (John xiii. 34.) This is the commandment here justly represented as, in different respects, both old and new. (Comp. Expos. of John xv. 12-27.) The apostle now addresses himself to several classes of his readers, enforcing the same important truths under different modifications of expression. It is agreed that the terms children, young men, and fathers, are not to be taken literally; nor is it easy to mark the distinctions of character intended, or to appropriate the precepts distinctively addressed to each.Little children are described as those who have known the Father, and had the assurance of their sins forgiven, which is often the case with young believers before they are harassed with temptations and with doubts; these are cautioned against being drawn into sins, from which they had but just escaped.-Young men are described as strong and vigorous, and as having, in some good degree, obtained the victory over their corruptions and spiritual enemies. These are cautioned against the temptations to which their strong and aspiring minds are most exposed: the lusts of the flesh, the lust of the eyes, and the pride of life; or, in more familiar terms, lust, covetousness, and ambition.-Fathers are so addressed in reference to their experience and long acquaintance with Christ, the Logos, or Word of God, whom this apostle is in the habit of describing as him that was from the beginning. (See John i. 1.) The concluding verses of this section contain admonitions of general import, one of which, in particular, merits our most serious attention: "If any man love the world, the love of the Father is not in him." Expositors characterise the love of the world here forbidden as immoderate and inordinate; yet, alas! we are all disposed to consider our love of the world as moderate and justifiable. But we appre NOTES. Ver. 19. Were not of us-i. e. were not true Christians. That they might be made manifest: i.e. it was so ordered by Providence that they should leave the church, that they might bring no reproach nor disgrace upon it: not that such was their design in leaving. Christians anointed] 1 JOHN. that they might be made manifest, that they were not all of us. 20 But ye have an unction from the Holy One, and ye know all things. 21 I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. 22 Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 23 Whosoever denieth the Son, the same hath not the Father: [but] he that acknowledgeth the Son hath the Father also. 24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. [with the Holy Ghost. 25 And this is the promise that he hath promised us, even eternal life. 26 These things have I written unto you concerning them that seduce you. 27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teachech you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. 28 And now, little children, abide in him; that, when he shall p pear, we may have confidence, an not be ashamed before him at h coming. 29 If ye know that he is righte ye know that every one that doeth righteousness is born of him. (C) EXPOSITION-Chap. II. Continued. bend the love of the world is always criminal when it comes in competition with our religion if we so love the world as to prefer its wealth or pleasures to our known duty towards God, or towards his people-then how dwelleth the love of God in us? (See chap. iii. 17.) (C) Ver. 18-29. Warnings against deception and apostacy, with exhortations to persevere. The venerable apostle reminds believers that our Lord had foretold the appearance, about this time, of many who should offer themselves as rivals or opposers: Many shall come in my name, saying, I am Christ, and shall deceive many." They did come; several are men. tioned in the Acts of the Apostles, and several more by Josephus. (See Expos. of Matt. xxiv. 28.) Some of these, at leas were apostates from the Christian churc but the apostle intimates that they we not truly members of it, or they would have thus apostatized: they had not ceived that "unction from the Holy One" which is given to all true believers, and necessary to guard them against deception and apostacy. But what is this unction, or anointing Dr. Isaac Barrow (a divine very far from f naticism) thus explains it :- It is he whe commanded the light to shine out of darkness, that must, as St. Paul speaketh, illustrate our hearts with the knowledge of these things. An unction from the Holy One, clearing our eyes, softening out hearts, healing our distempered faculties, must, as St. John informeth us, teach and NOTES-Chap. II. Con. Ver. 20. Ye have an unction-That is, a chrism, or anointing.--Ye know all things.-The same is repeated ver. 27, and is evidently to be understood in harmony with our Lord's promise to his disciples, John xvi. 13-" He shall lead you into all truth;" i. e. all requisite and important truths: so here they were taught all things necessary to salvation. Ver. 22. Who is a liar but he, &c.-Dr. Pye Smith renders it, "Who is a liar, if he be not who denieth that Jesus is the Christ," &c.-meaning that such an one is the worst of all liars and deceivers. Smith's Messiah, vol. ii. p. 545. Ver. 23. He that acknowledgeth the Son, & Our translators have put this in Italic, as not in the common Greek Testaments; but Beza ventured insert them on the authority of four Greek MSS. the Syriac and Vulgate versions; and the sease is certainly implied. See Dr. Smith, as above. Ver. 27. But the anointing....the same on ing-(Gr. chrisma.) The same word which in ve 20 is rendered unction.In him.-Marg, “in sty i. e. the truth. Ver. 29. If ye know..... ye know.-Margin. "Know ye. he privileges] CHAP. III. CHAP. III. EHOLD, what manner of love the Father hath bestowed upon that we should be called the sons God therefore the world knoweth not, because it knew him not. 2 Beloved, now are we the sons of d, and it doth not yet appear what shall be but we know that, when shall appear, we shall be like him; we shall see him as he is. 3 And every man that hath this be in him purifieth himself, even as is pure. Whosoever committeth sin trans [of adoption. gresseth also the law: for sin is the transgression of the law. 5 And ye know that he was manifested to take away our sins; and in him is no sin. 6 Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. 7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. 8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. EXPOSITION. suade us this sort of truths"-namely, peculiar truths of divine Revelation, which he instances, among other things, ollows: Particularly he guideth and quickenus in devotion, showing us what we uld ask, raising in us holy desires and fortable hopes, disposing us to apach unto God with firm dispositions of d, love and reverence, and humble fidence. It is also a notable part of the Holy it's office to comfort and sustain us in ›ur religious practice, so particularly ur doubts, difficulties, distresses, and ctions; to beget joy, peace, and satision in us, in all our performances and our sufferings, whence the title of forter belongeth to him. It is also another part thereof to assure f God's gracious love and favour, and we are his children; confirming in us hopes of our everlasting inheritance. feeling ourselves to live spiritually by to love God and goodness, to thirst · righteousness, and to delight in sing God, are thereby raised to hope loves and favours us; and that he g, by so authentic a seal, ratified his word and promise, having already bestowed so sure a pledge, so precious an earnest, so plentiful first-fruits, will not fail to make good the remainder designed and promised us, of everlasting joy and bliss." (Quoted by Dr. Knox, Christian Philos. 53, 54, 60.) In the latter part of this chapter St. John evidently alludes to the rising heresies which at this time began to trouble the church, and which in succeeding ages filled the pages of our ecclesiastical historians. Some of them, it seems (as Cerinthus), separated Jesus from Christ, as being two persons, and denied him to be the Son of God. It appears, that in those early, as in much later times, many were fond of paradoxes, and took pleasure in starting new and strange opinions, which, among the vulgar, attracted admiration, and made them highly popular. The strain of the apostle's argument is to show, that Christ was not only one with, but also so united to the Father, as not to be separated, either in essence, or in the work of man's redemption; and he seems to have borne in his recollection the substance of our Lord's discourse in the 14th chapter of his gospel. NOTES. AP. II. Ver. 1. The sons of God.-Greek, dren of God." So ver. 2. 4. Whosoever committeth sin transgresseth he law.-Doddr. "Every one that practiseth ractiseth also the violation of the law." This d commentator renders anomia, "violation of w," in distinction from paranomia, which is, |
