1 John
ANNOTATIONS ON THE FIRST EPISTLE OF ST. JOHN.
Transcribed by David Morgan and Joseph Weissman.
The beloved apostle John – living longer than the rest of the apostles, and observing the decay of truth, godliness, and charity in many Christians – writes this epistle as a salve for the forces of the church. He interweaves truth of doctrine with godliness of life, and love of the brethren, throughout the epistle. Fit subjects for him to write of, who was an apostle [himself], and eminent for piety, and chiefly beloved by Christ himself, great reason therefore, that all Christians should hearken to him in all these things.
This first epistle is called general because it is not directed to any particular person, as the second and third are: the one to a singular woman, the elect lady; the other to a choice man, called Gaius. God grant that by reading it, we may get grace to increase in faith, piety, and charity. Amen.
CHAPTER 1
Verse 1. {That which was from the beginning} From the beginning of the world: an allusion to Genesis 1:1, John 1:1, and Proverbs 8:22. Christ is hereby intended, who is the true God (chapter 5:20), and was before the beginning of the world. But the Scripture, speaking of him which is from eternity, uses this phrase, from the beginning, to descend to our capacity, who are not able to comprehend anything before the beginning of the world (Matthew 25:34). John begins his epistle, as he did his gospel. He begins both from the beginning, declares the excellency of the matter, and falls flat upon it without any digressions. This shows the same penman of both. He sends us back to his gospel, that those who read of charity here, may not think faith needless which is pressed there, and adds this epistle so that those who see faith pressed there, may not think charity needless which is urged here. He does not say {He which was from the beginning}, but {That which was from the beginning}, so that he might set out a double nature in Christ: one divine, invisible from the beginning; another human in time: seen, felt, etc. The Greek word ἀρχῆ signifies: (1) a beginning in time, and that [1] the beginning of the world or immediately afterwards (John 8:44), [2] the time of delivering the law in Mount Sinai (1 John 2:7), and [3] the beginning of preaching the gospel (Luke 1:2); (2) beginning in honor, and therein: [1] rule or magistracy (1 Corinthians 15:14) and [2] the magistrate (Luke 12:11). Here, it is taken for the beginning of the world.
{which we} We apostles, chosen witnesses to publish these things (Acts 1:8 and 10:41).
{have heard} The truth of these things was confirmed to them by three senses: hearing, seeing, handling; the latter still surer than the former. He does not say, Which we have read, to wit, in the prophets: neither does he mean, what they had heard of the Pharisees, expounding the prophets: But from John the Baptist (John 1:36-37, 40), from Christ himself, in his sermons, as the Samaritans did (John 4:42). For, as he was true God, so was he true man also; and, in his human nature, testified of his divine. Yea, they heard God the Father from heaven testify of him also, (Matthew 17:5, 2 Peter 1:17-18). They do not mean what they have heard of Christ by rumors of others, but what they heard from himself, and from God the Father concerning him.
{which we have seen} We saw him in his human nature, and saw his miracles (Luke 1:2, 2 Pet. 1:16). Eye-witnesses are more worthy of credit than ear-witnesses (Acts 4:20, John 3:11 & 15:27, Acts 1:21-22 and 10:40-41). This proves Christ to be true man, as his being from the beginning sets out his deity. They had seen his flesh (John 1:14). As for his works and miracles (John 2:11), John the writer of this epistle saw more of these with Peter and James than the other disciples did, such as his raising Jairus’ daughter (Mark 9:37), his transfiguration (Matthew 17:1), and his agony in the garden (Matthew 26:37).
{with our eyes} So men used to speak of things most certain, yet not so well known to their hearers (Job 19:27). And so of the ears (Psalm 44:1). Some restrain it to the vision in the mount, where they saw Christ's glory: but it may be understood of all visible declarations of the truth of Christ's human nature to them, by his eating, drinking, etc., and of his divine, by working miracles in their sight (John 1:14, 1 Timothy 3:16).
{which we have looked upon} Wilfully and deliberately: for we see many things we do not regard, nor fasten our eyes on them. We looked upon him, as men look on rare sights in a theater, diligently, clearly, cheerfully (1 Corinthians 4:9, 1 Peter 1:12). And as men look upon things set forth to be seen.
{our hands} Touching is the surest sense: for eyes and ears may sooner be deceived, in bodily substances, than hands (Luke 24:39, John 20:25). Handling with hands is added to show the certainty of it, as seeing with eyes before. The Greek word χεὶρ signifies (1) a hand (Acts 28:3), (2) blessing (Luke 1:66), (3) power (Luke 1:74), (4) vengeance (Acts 14:11), and (5) a wicked affection put forth by the hand (Matthew 5:30). Here it is taken in the first sense.
{have handled} Greek: touched: As musicians touch their stringed instruments. They touched him both before his resurrection (Matthew 14:31, and after it John 20:27).
{of the Word} Of Christ's human nature, who is also the Word of God (John 1:1), as being begotten of the Father, as the word is by the mind; and making the Father’s mind known to us, as our words make our meaning manifest to others. As also because he was promised in the Word from the beginning.
{of life} Who is a living word himself, and gives both natural and spiritual life to others (John 1:4 & 5:26, chapter 5:11). As Christ has life in himself (as in the places quoted), so he gives life to others: (1) natural, as God, (2) spiritual (Galatians 2:20), and (3) eternal (Colossians 3:3-4).
V. 2. {For the life} See on verse 1.
{was manifested} Before, it lay hidden in itself; now it was manifested by incarnation (John 1:14, 1 Timothy 3:16), and by miracles, which no-one else did (John 3:2, 7:31, 46, and 11:47 and 12:37, and 15:24). Well might we look upon him, for he was therefore manifested.
{we have seen it} This is repeated, for more assurance, that none need doubt it (v. 1, 6). We apostles saw it more clearly than others.
{and bear witness} For the glory of Christ. See on v. 1.
{and shew unto you} For your good. You could never have found it out yourselves, if God had not revealed it to us, and we taught it to you (Romans 10:14).
{which was with the Father} John 1:1-2. The word imports nearness with some distinction, therefore also he is said to be in the Father (John 14:10-11). Christ is one God with the Father, yet a distinct person from him: and he was with him invisible altogether, until he was incarnate (Proverbs 8:30).
{was manifested unto us} John 1:14.
V. 3. {That which we have seen} This is the third time repeated, to put it out of all question. The second verse is in a parenthesis, and part of the former is here repeated to make the sense clear.
{that ye also} Who did not see, hear nor handle the word of life, as we did (verse 1). So that he wrote this epistle not to get ought from them, but to do good to them, that they might have a share with him in spiritual comforts (2 Corinthians 12:14). As if he should have said: “What was communicated to us apostles at first, we communicate to you, that you may have the benefit thereof, as well as we; and not only have fellowship with us, and communion, but also with God the Father, and Christ his son.
{may have fellowship} That being united by faith with Christ, and with his members, you may partake of his graces, and spiritual life from him; and by him be united to God the Father, and have communion with him (John 17:21, Hebrews 3:14).
{with us} Apostles, whom you think happy (2 Corinthians 1:21).
{and truly, etc.} And not with us only, but with God and Christ also, which is a greater preeminence.
V. 4. {These things write we unto you} He does not say, “We preach them”, but, “We write them,” in order to show that there is enough in Scripture, without tradition, to bring us to a comfortable life on earth, and perfect joy in heaven. We write this not only to bring you to communion with God and us, but also to full joy, that your consciences may be pacified, and your hearts cheered.
{that your joy may be full} That by increase of your faith (2 John 12) you may have peace of conscience, and joy of the Holy Spirit, in so great a measure, that you may not doubt God's favor, but rejoice in it continually, till you come to enjoy him forever (Romans 5:1-2, 1 Peter 1:6). Thus John, the beloved disciple of Christ, imitates his master in the very phrase itself. See John 15:11 and 17:13. He does not mean that their joy might be full in heaven (though there be the greatest fullness of joy), but that it may be full on earth here, as 2 John 2 and John 16:24. That you may, by sure marks, know that you are in the estate of grace here, and may therein greatly rejoice, therefore such marks are given (v. 6-9, ch. 2-3). And indeed, joy of the Holy Spirit arises out of peace of consciences. This joy is full: (1) in opposition to joy arising from worldly comforts (Psalm 4:6-7), and that: [1] in regard to their variety, which is a sign of dissatisfaction. The bee does not need to suck many flowers, if just one would satisfy. [2] In respect of mixture with sorrow (Proverbs 14:13). [3] In regard to the short duration of them (Job 20:4-5). (2) This joy is said to be full, in opposition to pangs of conscience which other Christians feel, and so it is full comparatively, though far short of heavenly joy.
V. 5. {This then is the message} The sum of the gospel is communion with God, which cannot be without regeneration.
{which we have heard of him} Gr. from him. Not, concerning him, by some other, as John 1:15. We heard it from Christ, v. 3. who testifies concerning his Father, as follows in this verse.
{that God is light} Full of wisdom and holiness (James 1:17). For God, see on 2 Peter 1:17. God is light: (1) shining in knowledge (Matthew 4:16), (2) clear in holiness (2 Corinthians 6:14), and (3) cheerful and comfortable, as light is (Ecclesiastes 11:7).
{in him is no darkness at all} Not of ignorance or sin, nor of error and falsehood. It is not here taken for natural darkness as John 20:1, but so for spiritual darkness, though it be true of none other also, for in God there is οὐδεμία σκοτία: Not so much as one kind of darkness.
V. 6. {If we say} In heart, as Psalm 14:1. Or, profess it in word.
{and walk in darkness} He does not say, “And have walked in darkness;” for all have done so, before regeneration: but, “If we walk in darkness” (Ephesians 5:8). Walking sets not out any one action, but the continued course of life (Psalm 119:1 and 128:1). To walk in darkness, is to be conversant in ignorance and sin. It may be read therefore, if we say, for it is a conclusion drawn out of the bowels of the former verse. If there is no darkness at all in God, then those who walk in darkness and yet say that they have fellowship with him will be found notorious liars in the end.
{we lie} In saying so, for what fellowship hath light with darkness? (2 Corinthians 6:14).
{do not the truth} Walk not according to God's word (John 3:21). Or, deal not truly, that is, sincerely.
V. 7. {If we walk in the light} If we live according to the light of grace received, and go on in a wise and holy way, until we come to perfection.
{as he is in the light} He possesses the fullness of wisdom and holiness from eternity (1 Timothy 1:16). God is essentially wise, and good of himself; believers do but walk in the light of knowledge and goodness communicated to them from God.
{we have fellowship one with another} We with God, and God with us. Or, we Christians one with another.
{the blood of Jesus Christ} Lest any should despair, as not being able to walk perfectly in the light, as God is in it, he adds this for our comfort, that, if we do our endeavor, Christ's blood will purge away our failings. By Christ’s blood here is meant all his sufferings, and principally his death, as being the principal part of the price of our redemption. Αἷμα signifies: (1) blood (Luke 13:12), (2) murder (Matthew 23:30), and (3) human seed (Acts 17:26). Here it is taken in the second sense for the blood of Christ shed for us, when he was unjustly put to death by the Jews, but justly by God for our sins.
{his Son} This shows the great price of his blood, as being the blood of the Son of God; yea, of God himself (Acts 20:28).
{cleanseth us from all sin} Titus 2:14. That is, from the guilt of all sin, for if but one sin be left unpardoned, that is sufficient to condemn us. It cleanses also from the filth and stain of sin, (Hebrews 9:14, 1 Peter 1:2, Revelation 1:5, 6). For sin, see on 2 Peter 1:9.
V. 8. {If we say} As before he did discourage fearful ones, so now he labors to cast down proud persons that think they have no sin, nor need of Christ's blood. He does not say, “If you say”, as if he spoke to some particular person only, nor “If you say,” as if he intended ordinary Christians alone; but, “If we, apostles, or whatever we be, say so”: to show, that all are sinners (James 3:2).
{that we have no sin} Contrary to 1 Kings 8:46, 2 Chron. 6:36, Prov. 20:9. And he does not say, “We have not had sin formerly,” but “We have not at present, even when we are in a state of grace” (Romans 7:17, 20, 23).
{the truth is not in us} We are not sincere, or, we do not believe not God’s Word (v. 6, 10, John 17:17). It is not then modesty only that makes the best men confess their sins, but the truth compels them to do it.
V. 9. {he is faithful and just} A great comfort. If we could conceive God not to be so merciful as to forgive our sins, doubtless he will be faithful and just to perform his promise, and not to require that again of us, which Christ has discharged by shedding his blood for us (Romans 3:25, Isaiah 53:7). God is faithful to perform his promise, and just in performing it, for a promise is a debt, though freely made, and it is just to perform what is mercifully promised. God is constant therefore in giving pardon to repenting sinners according to his promise. Πιστός signifies: (1) a believer (1 Timothy 6:2), (2) one faithful in his dealings (1 Corinthians 4:2), (3) one faithful in his words and promises (1 Thessalonians 5:24), and (4) a speech worthy to be believed (1 Timothy 1:15). Here it is used in the third sense.
V. 10. {we make him a liar} As much as in us lies. See the like in Matthew 5:28: a man commits adultery in his heart with a woman, yet she is not defiled; so on the contrary, by believing, we seal to God’s truth (John 3:33). We do then not only deceive ourselves when we deny our sins (verse 8) but also by consequence charge God with falsehood, who has often said that all men are sinners (Romans 3:10, 23 and 5:12), and teaches us to ask pardon (Matthew 6:12), and sent his Son to die for our sins (chapter 2:2 and 3:16). Therefore we do not accuse him of lying once, but make him a common liar, when we deny what he so often affirms.
{his word is not in us} Christ, or the written word, has no place in us (John 8:37). For word, see on 2 Peter 1:19.
CHAPTER 2
Verse 1. {My little children} He shows the abundance of his love by using this word eight times at least, in this epistle. Hereby he intimates that the counsel given them is such as comes from a paternal affection, seeking their good. The less the children are, the more delight parents take in them, and pity them the more, because they are the less able to help themselves. Now he might call them little children, not only in regard to conversion, as Galatians 4:19, but also in regard to his own age. So 2 John 1. He may call himself elder in that respect (Philemon 9).
{that ye sin not} Lest any man should say, “If God will forgive, let us sin the more;” he adds, “I write this, that you may not sin” (Romans 6:1). And also lest you hinder your fellowship with God.
{And if any man sin} Or, yet if any man sin. So the same particle is used in Luke 3:20. If any man offends out of infirmity, or being overcome by some strong temptation, who intended not to sin (Romans 7:15, 19, Galatians 6:1).
{we have an Advocate} He pronounces it certainly, to take away all doubt. And we need not look for him to come, or seek him with great costs; for we have him already. It is a great comfort, to a man accused, to have a good advocate. We have an excellent one.
{with the Father} Hebrews 9:24, Romans 8:34. We shall speed well, for God is the Father of our Advocate, and our Father in him. For Father, see on 2 Peter 1:17.
{Jesus Christ} See on Matthew 1:1. He names him so that the sick souls might not be distracted, not knowing what physician to go to (Acts 4:10-12).
{the righteous} One that needed not to die for his own sins, nor plead for the remission of them; and therefore died and pleads for us (Hebrews 7:26-27, 1 Peter 3:18, Acts 3:14 and 22:14).
V. 2. {And he} Or, For he, as the word is used in Luke 6:32. He died for our sins, therefore he will plead for us (Romans 8:34), else he would lose the fruit of his death, if we should perish.
{the propitiation} The propitiatory-sacrifice (Romans 3:25).
{for our sins} He does not profit himself only (in the exaltation of his human nature, by his obedience to the death, Philippians 2:8, 9) as other men may do (Job 35:8, Ezekiel 14:16), but saves us from our sins (Matthew 1:21).
{and not for ours only} Who believe already; or, who are alive now: or, of us Jews, who were God’s peculiar people before.
{for the sins of the whole world} Of all believers in all nations (Acts 10:35, Galatians 3:28, Colossians 3:11).
V. 3. {Hereby we know that we know him} That we have acquaintance with him (chapter 1:7), or, have the true and sound knowledge of him (John 1:18 and 17:3). Or, we acknowledge him really for our Savior, (Psalm 1:6, Matthew 25:12).
{if we keep his commandments} Many boast that they know Christ to be a propitiation for their sins, and therefore they need not forbear sin, or obey God's law, but such do not know Christ to their comfort. By keeping is meant a sedulous study, and serious endeavor of walking in a holy course of life, according to all the commandments of God, and a conscionable care of observing each one as well as any other (Luke 1:6, James 2:8-10, Psalm 119:6). For keep, see on 2 Peter 2:17.
V. 4. {and the truth is not in him} See on chapter 1:8. He that in word professes himself a Christian, if he does not endeavor to walk accordingly, is no Christian indeed.
V. 5. {the love of God perfected} See on chapter 4:12. He that takes such great care to keep God’s word, as men do to keep their way, treasure, ornaments, apple of the eye, or dearest things they have, it is a sure sign that he truly loves God: not perfectly in degrees without all imperfection, for that, none can attain to in this world (Philippians 3:12). But sincerely, without dissimulation.
{Hereby} By keeping God’s word, as before.
{That we are in him} That we are his members, and have communion with him, as members with the head (chapter 1:7), or, that we abide and dwell in him (verse 6, John 6:56, and 15:5).
V. 6. {even as he walked} Then, like a servant, he shall wear his master’s livery (1 Corinthians 11:1, Ephesians 5:1-2).
V. 7. {which ye had from the beginning} Taught by Christ and his apostles, at the beginning of the preaching of the gospel. So that this is not the first time of the publishing of it. Or, taught from the beginning of the world, and recorded in the Old Testament. In calling it no new commandment, he stops the mouth of such as might accuse him of teaching novelties, as the Athenians did (Acts 17:19). This no new commandment is by some understood to be a holy life intended (verse 6); by others, brotherly love mentioned (verses 9-10). For brethren, see on 2 Peter 1:10. For beginning, 1 John 1:1. For word, 2 Peter 1:19. For heard, on 2 Peter 1:18.
V. 8. {a new commandment} John 13:34. Whereas it might seem, by disuse, to be out-of-date, and buried in legal ceremonies or abrogated, as some other things used in the Old Testament were; it is renewed in the New Testament, and explained more fully. Or, it is called new, because we have daily new occasions of exercising our charity. Or, new, in regard of the manner of propounding (though old, for matter and substance) as being propounded formerly in our own example (Leviticus 19:18), now in the example of Christ (John 13:34).
{which thing is true in him and in you} It is truly found in both. In him, who exercised love to us in the highest degree, in dying for us (John 15:13). In you, who must use charity towards others.
{because} Or, that.
{the darkness is past} Shadows, figures, Col. 2:17, or state of ignorance and sin, wherein formerly you lived (Romans 13:12, Ephesians 5:8, 2 Peter 1:19). It may be understood of the darkness of paganism, in which the converted Gentiles once lived, and of Judaism, under the dark ceremonies wherein the converted Jews formerly were educated.
{the true light now shineth} Christ, who is the light itself. Not enlightened by others, but enlightening others (John 1:8-9) shines in the gospel, or in your hearts (2 Corinthians 4:6). Or, you have right knowledge and true holiness within you.
V. 9. {He that saith} See on chapter 1:6, 8. He that professes the true religion. For brother, see on 2 Peter 1:10.
{Is in darkness} In his natural estate of ignorance and sin, void of saving grace.
{Even until now} Even under his Christian profession, he remains in darkness. His Christian profession does him no good – no more than if he were a heathen.
V. 10. {no occasion of stumbling} Gr. no scandal. He that abides in the light, that is a true Christian, gives no offense to others by doing anything that may mislead them, either by word or deed.
V. 11. {is in darkness} Remains in his natural condition, ignorant and wicked.
{and walketh in darkness} Lives foolishly and ungodlily.
V. 12. {Little children} See on verse 1. He writes to them in this epistle, and calls them all little children, in order to show his great affection to them, such as parents bear to their little ones. For the distribution into several ages begins in the next verse. Here therefore, he comprehends Christians of all ages. Or the division may begin here, and then by little children, he may mean new converts; by fathers, old experienced Christians; and by young men, professors of good standing. And then are they spoken to in all three conditions twice apiece, which will not agree with the former interpretation.
{because your sins are forgiven you} Because you are reconciled to God, though you are not so wise and strong as other Christians of longer standing, and further growth (1 Corinthians 3:1). This is added for the comfort of weak Christians, lest they should think the sins of strong ones only to be forgiven, and not theirs.
{for his name's sake} Acts 4:12 and 10:43. That is, for his sake, as the word is used for the person, so called, in the places quoted: though you have not gotten such a measure of grace as others of longer standing have done, yet you have found so much favor with God that your sins are forgiven, as well as theirs.
V. 13. {Ye have known him that was from the beginning} Christ (John 1:1, 1 John 1:1). You are not only experienced in worldly things, but (which is a greater honor to you) you have attained to the knowledge of Christ in a greater measure than other Christians. For beginning, see on chapter 1:1.
{because ye have overcome the wicked one} The devil (Matthew 6:13, Romans 16:20). As old men are noted for wisdom, so young men for strength, and ability to conquer. Strong Christians get more victories over Satan than weak ones. The devil lays most snares for young men, as for them that are most prone to sin, and may serve him longest. But these young men have overcome him. You have overcome the devil, not by killing him, but by putting him to flight, and overcoming his temptations. Πονηρὸς may be derived from πόνος and ἔρως because the devil loves to take pains to undo souls.
{because ye have known the Father} Nothing is more needful for children than to have a father, whom they may repair to in their wants, and that may take care of them. These had found God for their Father. Children know their parents before they know others; so new converts take more notice of God than of men. And little children show more fondness towards their parents than grown men; so newly-converted Christians show higher expressions of love to God at first, than afterwards. For Father, see on 2 Peter 1:17.
V. 14. {And the word of God abideth in you} 2 John 2. Hence is your power to overcome Satan (Ephesians 6:17) not from bodily strength, or natural boldness. For word, see on 2 Peter 1:19. For God, see on 2 Peter 1:17.
V. 15. {the world} The things that are pleasing in it to man's corrupt nature, and so far forth as they are such. Love not worldly things too much, so as to place your happiness in them. For world, see on 2 Peter 1:4.
{the love of the father is not in him} He does not love God (James 4:4).
V. 16. {all that is in the world} In price or account with worldly-minded men, as 1 Corinthians 1:28.
{the lust of the flesh} Desire of pleasures, or wantonness. For flesh, see on 2 Peter 2:18.
{the lust of the eyes} Desire of riches, or covetousness (Ecclesiastes 5:11).
{the pride of life} Longing for worldly honors, which are most regarded in this life (John 12:42-43), and it shows itself in our life, for pride cannot be kept in. Or, pride of the things or goods of this life: and so the same word is translated (chapter 3:17) for riches puff men up (Psalm 73:5-6, etc, 1 Timothy 6:17). Βίος signifies: (1) life (1 Peter 4:3), or (2) living, or means to live upon (Luke 8:43). Here it may be taken neither sense.
V. 17. {the world passeth away} Men would always abide in places they love, and enjoy pleasures there; but that they cannot in this world: therefore love it not (1 Corinthians 7:29, etc). For world, see on 2 Peter 1:4.
{The will of God} The Greek word θέλημα signifies: (1) the act of willing (Ephesians 1:5), or (2) the thing willed (Matthew 7:21); so here.
{the lust thereof} Those things in the world that are lusted after, as verse 16. So hope is put for the thing hoped for (Romans 8:24, Colossians 1:5), and faith for the thing believed (Jude 3).
V. 18. {Little children} See verse 1.
{it is the last time} Greek: hour. The beginning of the last age of the world, Heb. 1:2, therefore love not the world, because you can enjoy it but a while (Luke 12:20, 1 Corinthians 7:29). This argument is good, whether it be understood of the nearness of the end of the world, or of our leaving of the world by death; or, as others think, of the destruction of Jerusalem, before which false christs came, and at which time the Jews were deprived of their pleasures, wealth and honors. It may also signify that no new doctrine is to be expected, as Hebrews 1:2.
{as ye have heard that antichrist shall come} You have heard of a noted antichrist (2 Thessalonians 2:3, etc). He has not yet come, but various forerunners of him have come into the world (Acts 20:29-30, 1 Timothy 4:1, etc). Antichrist. Ἀντί in comparison: (1) notes an opposite (2 Thessalonians 2:4), (2) a deputy (Acts 13:7). The pope – the great Antichrist – opposes himself to Christ in deed, and calls himself Christ’s vicar. This is the first time that this word is used in Scripture.
{there are many antichrists} Many false or pretended christs, such as in likelihood Judas and Theudas were (Acts 5:36-37), and afterward, Bar-Cochaba, or Bar-Cozba, and others. Or, heretics also, as Simon Magus, Ebion, Cerinthus, and the like.
{whereby we know that it is the last time} Because our Savior foretold, that, towards the later end of times, many such should come (Matthew 24:11, 24).
V. 19. {They} Those antichrists (verse 18, Jude 19).
{went out from us} Either from the body of God's people, the Jews; or from the society of professed Christians.
{but they were not of us} Of us true believers, who cannot fall away, (Matthew 24:24, John 6:37 & 10:28-29, Rom. 8:28-29, 38-39, 2 Timothy 2:9). Marvel not, nor be troubled, that many forsake God’s church. If they had been sound members, they would never have done so. They were in the church in body only, not in spirit; and the church loses nothing by their departure, as corn loses nothing when the chaff is gone (but is the purer) nor the body, when bad humors are worn away.
{that they might be made manifest} 1 Corinthians 11:19. And so the better avoided..
{that they were not all of us} That none of them were of us. A Hebrew phrase, as Psalm 143:2 and chapter 3:15. Or, that it might be made manifest in them, that all were not of us, that seemed to be so by their conversing with us.
V. 20. {But ye have an unction} You need not fear seducing: God’s word and Spirit will safeguard you from false teachers. The Spirit of God, that anointed Christ for a king and a priest, has also anointed you to be such, spiritually (Revelation 1:6), that you may be able to guide and defend yourselves against false teachers. Oil was used in consecration (Exodus 30:25). Thereby are signified the gifts of the Holy Spirit, bestowed on believers, whereby they are consecrated to God (Psalm 45:7, Hebrews 1:9).
{from the Holy One} From Christ, in whom the graces of God’s Spirit are, as in a spring, to be communicated to us (Daniel 9:24, Luke 1:35, John 1:16 and 3:34, Psalm 133:2, Isaiah 61:1).
{ye know all things} That are needful for you to know, to preserve you from being seduced by these false teachers (Matthew 24:24) or, that are necessary to guide you to heaven. See the like phrase in Colossians 3:20. For no man knows all things simply; that is God's prerogative (John 21:17), nor anything, so perfectly as they shall do in heaven, 1 Corinthians 13:9-10, 12). Or, you all know that I write to you to be true, so that I rather admonish than teach you (2 Peter 2:12).
V. 21. {I have not written unto you, because ye know not the truth} I write to you not to acquaint you with any new doctrine (verse 7), but to confirm you further in the truth formerly taught you, and already known by you (2 Peter 1:12).
{no lie is of the truth} And that you may be the better able thereby to discover the false doctrines of these seducers, considering how they swerve from it.
V. 22. {Who is a liar, but he that denieth that Jesus is the Christ?} What untruth can be more palpable, or more pernicious than this, that opposes a truth that has so pregnant and so plentiful evidences, and is the main scope of the whole gospel (John 20:31). For Jesus Christ, see on 2 Peter 1:1-2. For Antichrist on verse 18. For Father on 2 Peter 1:17.
{He is antichrist, that denieth the Father and the Son} The very word antichrist, does signify a direct opposition to Christ, and that as he is the Son of God the Father, whereupon it follows, by just consequence, that the denial of the Son is the denial of the Father – and this is a just character of antichrist.
V. 23. {Whosoever denieth the Son, etc.} The Jews thought it a wrong to God, to confess that he had a Son. False teachers arose then, who taught that it was injurious to God to make Christ equal to him. Both thought it sufficient to acknowledge the Father only to be God. John shows that it is an injury to the Father to deny equal honor to his Son (John 5:23).
V. 24. {which ye have heard from the beginning} See on verse 7. When once we doubt things taught in the Scripture, we soon are seduced. But if we hold fast our first principles of true religion without doubting or wavering, we shall not be seduced by false teachers. For beginning, see on 1 John 1:1. For heard, on 2 Peter 1:18.
{ye also shall continue in the Son, and in the Father} What greater honor can we have, to encourage us to the constant profession of the truth?
V. 25. {And this is the promise} What greater profit is there to set before us, than eternal life?
{that he hath promised us} Greek: That he himself hath promised us. To wit, the Father, or the Son (verse 24), and therefore it must needs be sure. If the best men in the world had promised, it might have failed.
V. 26. {These things have I written, etc.} I have done my part to warn you of these seducers: if you are drawn away by them, it is your fault (Ezekiel 33:9, Acts 20:26-27, 29).
V. 27. {But the anointing} See on verse 20.
{abideth in you} Remains with you, to teach you on all occasions, though other teachers should fail.
{ye need not that any man teach you} The true grounds of religion. You need only to persevere in the profession of them. Or, that I should take much pains to inform you in the truth, as verse 21.
{of all things} See on v. 20.
{ye shall abide} Or, ye will abide. I am so persuaded of you.
{in him} In Christ, the Holy One, v. 20, by faith and imitation. Or, in it. In that which this anointing has taught you. Or, you do not need that any man should teach you any new opinions; remain in these that you have been taught. False teachers would draw you away from your sound principles. Only we must exhort you to persevere in them, and endeavor to build you up higher. This is not written so that they should contemn the doctrine of their godly teachers suitable to God’s Word, but to show that, if it should be lacking, God would supply them by his Spirit. It also intimates the agreement of the doctrine taught to them beforehand by their godly teachers, with that which this apostle teaches them in this epistle.
{of two things} See on verse 20.
{ye shall abide} Or: ye will abide. I am so persuaded of you.
{in him} In Christ, the holy One (verse 20), by faith and imitation. Or: in it. In that which this anointing has taught you.
V. 28. {when he shall appear} In judgment (Colossians 3:4).
{We may have confidence} The word properly signifies boldness to speak, what a man thinks without fear of offending any man. But here it is taken more generally for assurance of eternal happiness, and that Christ comes not to condemn us, but to save us. Or, a free conscience, and testimony that we are the children of God. An undaunted spirit. He seems to have respect to the fearful voices of damned persons (Luke 23:30).
V. 29. {that he is righteous} Christ, of whom he spoke last: or, God the Father, of whom we are newly born.
{ye know} Or, know ye.
{doeth righteousness} Lives righteously (1 John 3:7).
{is born of him} Shows the truth of his regeneration according to God’s image, by his godly life (Ephesians 4:24, 1 John 3:7).
CHAPTER 3
Verse 1. {Behold} Take notice of it, as of a certain truth, and a great privilege (John 1:12).
{what manner of love} And how great (Matthew 8:27).
{that we should be called the sons of God} Both be so, and also acknowledged, (Matthew 5:9).
{the world knoweth us not} To be God’s children, and therefore loves us not, but hates us (John 15:21, 24 and 16:3).
V. 2. {now are we the sons of God} John 1:12-13. For we have received the Spirit of adoption here (Romans 8:15, Galatians 4:5), and so have a right to glory, as God's children.
{and it doth not yet appear} Or, but it doth not yet appear, as Matthew 11:19. It has not yet been made manifest. The particle καὶ signifies: (1) and (Matthew 19:9), (2) or (Matthew 12:37), (3) but (Matthew 11:19), (4) therefore (1 Corinthians 6:2), and (5) then (Matthew 9:7). Here it might be better translated: but.
{what we shall be} How glorious we shall be.
{but we know} Or yet we know. See on chapter 2:1.
{he sjhll appear} See on chapter 2:28. Or, it shall appear; as in this verse before. Some understand it of God the Father mentioned before, when he shall appear, as a father to put us in possession of our heavenly glory.
{we shall be like him} Colossians 3:4, Philippians 3:21. In perfect holiness, and happiness like him, yet not equal to him.
{for we shall see him} And therefore must be made like him; else are we not fit to live ever in his presence, which is called seeing of God (Matthew 5:8, Hebrews 12:14).
{as he is} As he is now, in glory, not as he was, in the form of a servant (John 17:24, Philippians 2:7, 9, and 3:21).
V. 3. {every man that hath this hope} All that look for salvation by Christ, besides the righteousness imputed by God, seek to be inherently holy.
{in him} Or, on him. On Christ.
{purifieth himself} Matthew 5:8, Hebrews 12:14. Is still purifying himself: for none is perfectly pure here.
V. 4. {Whosoever committeth sin} Good men must not flatter themselves in their sins, nor give way to their infirmities, as if they were not sins; for they are breaches of God's law.
{transgresseth also the law} It condemns their opinion, who think that such as are freed from the curse of the law by faith in Christ, are not subject to the command of it (2 Peter 2:19, Jude 14). Καὶ for γάρ: and for for.
{sin is the transgression of the law} For, where there is no law there is no transgression, Rom. 4:15 and 5:13. And these two are convertible: for every transgression is a sin, and every sin is a transgression.
V. 5. {he was manifested} Christ took our nature on himself (1 Timothy 3:16, chapter 1:2).
{to take away our sins} The guilt of them, by his blood (chapter 1:7, Revelation 1:5). The filth of them, by his Spirit (1 Corinthians 6:11).
{and in him is no sin} Who neither did sin, nor had sin (2 Corinthians 5:21, Hebrews 7:26 and 4:15). We must not continue in sin, because Christ came to take sin away, and had no sin in himself. Or, for those two reasons, we must not despair of pardon of sin.
V. 6. {Whosoever abideth in him} John 15:4-5.
{sinneth not} Does nor practice sin, as verses 8-9, John 8:34. Does not make it his trade. He does not sin out of malice, or, does not live in a course of known sin.
{hath not seen him} Had never any true sight of him, much less was ever thoroughly acquainted with him (Matthew 7:23, John 10:14).
V. 7. {Little children} See on chapter 2:1.
{he that doeth righteousness} Not that hears or talks of it only.
{is righteous} Shows that he is so (chapter 2:29).
{as he is righteous} Like him, as Levitcus 11:44, 1 Peter 1:16, Matthew 5:48, not equal to him, as 1 Samuel 2:2.
V. 8. {He that committeth sin} With plotting beforehand, and delight in it (Romans 13:14) and practicing it, as verse 6.
{is of the devil} John 8:44, Acts 13:10. Though by his Christian profession, he seems to be the son of God. The word διαβόλος signifies: (1) in general any slanderer (1 Timothy 3:11); (2) in particular the devil, the chief slanderer of God to man (Genesis 3:5) and man to God (Job 1:9) – so here.
{the devil sinneth} Continues sinning still.
{from the beginning} Of the creation, or, of sin; for he was the first sinner (John 8:44).
{the Son of God was manifested} See on verse 5.
{that he might destroy} Greek: dissolve. For many things are destroyed by dissolution.
{the works of the devil} Our sins, as verse 5, and the power the devil has over us, by occasion of them ( 2 Timothy 2:26).
V. 9. {is born} Gr. hath been born, or, begotten, as chapter 5:1.
{doth not commit sin} See on verse 6. For God, see on 2 Peter 1:17.
{for his seed} The graces of the Holy Spirit, by whose power he was regenerated. The word σπέρμα signifies: (1) seed (1 Corinthians 15:38), and (2) posterity (2 Corinthians 11:22). Here in the first sense.
{remaineth in him} Holiness – planted in him by God – keeps him from sinful courses, and, like good seed, makes him bring forth good fruit; whereas before, like ground not sown, he brought forth nothing but the weeds of sin.
{cannot sin} See verse 6.
V. 10. {whosoever doeth not righteousness} Purity of life, and charity, are two sure signs of a child of God. For brother, see on 2 Peter 1:10.
V. 11. {message} Or, commandment.
{from the beginning} See on chapter 2:7. For head, see on 2 Peter 1:18. For beginning, see on chapter 1:1.
{one another} Not our kindred only, but others also, and that mutually.
V. 12. {Not as Cain} Let us not do as Cain did: or, not that we should do as Cain.
{of that wicked one} The devil, the first murderer (chapter 2:14, John 8:44).
{and slew his brother} Genesis 4:8.
{because his own works were evil, and his brother’s righteous} Out of mere envy, and malice proceeding from it, Psalm 38:20. This is an answer to the former question: why did he slay him? Because he walked in a way contrary to him, and was better than he was, therefore he envied him and killed him.
V. 13. {Marvel not, if the world hate you} Because the same spirit of envy that was in Cain, and the same occasions, are still in the world (Genesis 3:15, John 15:18-19). Therefore, be not offended at wicked men’s hatred, as an absurd thing, for if when there were but two brethren in the world, one slew the other, you may much more look for such usage. For world, see on 2 Peter 1:4. By the world here is meant the wicked of the world so called: (1) Because they are originally of the world, and called her own (John 8:23 & 15:19). (2) They are the greater part of the world, and therefore called the whole world (1 John 5:19). (3) They are wholly conversant about the world (Philippians 3:19). (4) They serve the god of this world (2 Corinthians 4:4-5). They have their portion in this world (Psalm 17:14).
V. 14. {We know} We do not only hope for it for hereafter, but know it now (chapter 5:13).
{that we have passed} Already, and are in the state of grace and life.
{from death unto life} Out of the state of nature, which leads to hell, into the state of grace, which tends to heaven (John 5:24, chapter 4:7).
{because we love the brethren} This is not the cause of our passing from death to life; but the cause of our knowledge thereof, or the mark whereby we know it; as Luke 7:47.
{He that loveth not} Though he does not hate him.
{his brother} Any one Christian.
{abideth in death} In his natural estate subject to eternal death, notwithstanding his Christian profession.
V. 15. {Whosoever hateth his brother, is a murderer} For he stands guilty of transgressing the sixth commandment (Matthew 5:22). And so is a murderer in heart, from whence murders come (Matthew 15:19).
{no murderer hath eternal life} Galatians 5:21, Revelation 21:8.
V. 16. {the love of God} The truth of it, or the force of it (John 15:13, Romans 5:8, chapter 4:9).
{because he laid down his life} Because Christ died for us (John 10:15). He showed love to us, in his incarnation; but most of all, in laying down his life willingly for us (John 10:17). He did not need to do it.
{for us} Whom he had no need of, nor cause given to love; but much cause to hate (Romans 5:8-9).
{we ought to lay down our lives for the brethren} If need require, especially we ought to lay down our corporal life for their spiritual.
V. 17. {whoso hath this world’s good} That is, things needful for preserving life. So Mark 12:44, Luke 8:43, 15:12 and 21:4. For world, see on 2 Peter 1:19. For brother, on 2 Peter 1:10.
{his brother} His neighbor, especially a believer (Galatians 6:10), whom he ought to relieve, because they are brethren.
{shutteth up his bowels} Shows, by not relieving him, that he is not at all moved with any pity of his wants, or compassion for him (Lamentations 2:12, Luke 1:78, Philippians 1:8 and 2:1, Colossians 3:12, 2 Corinthians 7:15, Philemon 7, 12, Isaiah 63:15). For pity, as it were, opens the bowels (Genesis 43:20, 1 Kings 3:16, Matthew 9:36). Fraternal charity should come from maternal affection.
{how dwelleth the love of God in him?} It cannot abide in him, though he should brag of it ever so much (chapter 4:20, James 2:15). The love of God, and of our neighbor, are inseparable (Matthew 22:38-39, chapter 4:21 and 5:1).
V. 18. {My little children} See on chapter 2:1.
{let us not love in word} Not in word only, as Hosea 6:6, Matthew 9:13 and 12:7, Romans 2:28. By giving good words, without actual relief, which is worth nothing (James 2:15). For word, see on 2 Peter 1:4.
{and in truth} Not giving to avoid the importunity of the poor, as Luke 18:4-5, but out of love to them, and pity of their wants. Or, in deed and in truth. Because that is true charity, which is manifested by deeds. For truth, see on 2 Peter 1:12.
V. 19. {And hereby} Or, For hereby. See on chap. 2:2.
{that we are of the truth} Sincere Christians, not hypocrites. Or, professors of the heavenly truth, and livers according to it (John 18:37). Or, the true children of God, (verse 10, chapter 4:4, 6). Therefore it follows, before him.
{shall assure our hearts} Greek: persuade. It has no assurance by nature, and needs sure signs to persuade it, that we are sincere, and in favor with him (Luke 1:6). The Syriac translation reads: Make our hearts quiet. For heart, see on 2 Peter 1:19.
{before him} Before Christ with confidence, chap. 4:17, 2 Pet. 1:10.
V. 20. {if our heart condemn us} Though our life be so fair, that no man condemn us, nor our words or deeds betray us; yet if our heart condemns us, either of a secret wicked course of life, or of want of charity (verse 17), God will much more do it (Job 34:22, Psalm 19:12). If our own consciences, though blind in many things, condemn us, then much more will God, who knows all things.
{condemn us} Or, pass sentence against us, according to the Greek etymology.
{God is greater than our heart} We must take notice that God is greater than our heart (chapter 4:4) and therefore will condemn us much more (chapter 5:9, Job 32:21-22 and 33:12). For he is more powerful (John 10:29).
{and knoweth all things} Genesis 1:31, Job 28:24, 2 Chronicles 16:9, Proverbs 15:11, Hebrews 4:13. And therefore knows our secret sins, which we know not: and has more cause, as well as power, to condemn us. Though our consciences heap up many things, that by heaping sin, they may drive us to despair, yet many things are hidden from the conscience that are not hidden from God.
V. 21. {if our heart condemn us not} Of hypocrisy, or lack of charity, as verse 20.
{confidence} To pray freely to him, as verse 22.
V. 22. {whatsoever we ask, etc.} If we love our brethren, we may be sure God will hear us, and grant our requests, Matthew 7:7-8 and 21:22, Mark 11:24, Luke 11:9, 10, John 14:13-14 and 16:23-24. Otherwise we have cause to doubt it.
{We receive of him} If our conscience does not condemn us of hypocritical love of our brethren, but attests that we hear them in their wants, God will hear us in all ours.
{because we keep} Not for our merit, but for his merciful promise to hear such (Daniel 9:18, John 9:31). For keep, see on 2 Peter 2:17 on reserved.
{his commandment} Greek: commandments. Of faith in Christ, and love of God and man (verse 23, chapter 4:21).
{And do the things that are pleasing in his sight} Love to the brethren then is pleasing to God, as well as commanded by him.
V. 23. {on the Name of his Son} On his Son, as he has declared himself in his gospel (chapter 2:12, Acts 2:21, Romans 10:13).
{as he gave us commandment} John 13:34 and 14:1.
V. 24. {And he that} Or, For he that; as verse 19, chapter 2:2.
{dwelleth in him} Abides joined to him by faith (John 6:56, Ephesians 3:17).
{and he in him} By his Spirit, as follows in this verse. By the Spirit, is meant the gifts of the Spirit, Rom. 8:10, 11.
{Hereby we know} We know it ourselves, and do not believe it barely upon hearsay, but know it by his Spirit’s abiding in us, which appears by the perpetual influence and assistance of the Spirit. The Greek word Πνεύμα signifies: (1) the breath (Matthew 27:50), (2) the soul of man (Acts 7:59), (3) the heart or affection (Romans 1:9), (4) the regenerate part of man (Galatians 5:17), (5) an angel (Hebrews 1:14), (6) Christ’s divine nature (Romans 1:4), (7) the Holy Ghost (1 Timothy 4:1), and (8) the gifts of the Spirit (1 Thessalonians 5:19) – so here.
CHAPTER 4
Verse 1. {Believe not every spirit} Every doctrine propounded as received by inspiration from God's Spirit. Or, every teacher that says he has such a revelation (1 Corinthians 14:26, 29, 32).
{try the spirits} False teachers will boast of the Spirit, and therefore we must try what spirit their doctrine comes from; and that by the touchstone of God's word, with all diligence (John 5:39, Acts 17:11, 1 Thessalonians 5:21, Revelation 2:2).
{whether they are of God} By inspiration or revelation. As those false teachers boast. For God, see on 2 Peter 1:17.
{many false prophets} Chapter 2:18, 2 Peter 2:1. False teachers, such as would be thought to be true teachers, but are not. So we read of false gods, and hear of false gold. But herby is not meant such as sometimes through weakness deliver things untrue, but such as preach damnable heresies (2 Peter 2:1). For world, see on 2 Peter 1:4.
V. 2. {Every spirit} See on verse 1.
{that confesseth, etc.} And also embraces Christ, by relying on him for eternal life. Or, it may be interpreted negatively; no spirit that denies it, is of God. As 1 Corinthians 10:31, do all to God’s glory: that is, do nothing to dishonor him, by offending his children, as verse 32.
{that Jesus Christ is come in the flesh} Clothed with it. Has become true man (John 1:14). He does not say, “Is come into the flesh”, lest any should deny the personal union of both natures in Christ, or think his godhead comprehended within the limits of his body, but, in the flesh (Romans 8:3, 1 Timothy 3:16). He came from the Father, as God; in the flesh, as man. He did not bring his flesh with him from heaven, but took it, and manifested himself in it upon earth. For flesh, see on 2 Peter 2:18.
{is of God} Is sent of God, and preaches true doctrine, as verse 6. Yet his person may be unregenerate, as Judas was. Or, does so far forth speak from God (1 Corinthians 12:3).
V. 3. {And every spirit} Or, But every spirit; as chapter 3:2.
{that spirit of antichrist} See on chapter 2:18.
{which ye have heard} See on chapter 2:18 and 2 Peter 1:18.
V. 4. {ye are of God} Bred of God, as his children (chapter 5:1, John 1:13, James 1:18, 1 Peter 1:3, 23). Though there are so many seducers, yet you are safe, as having discerned and overcome their allurements, by the wisdom and power of God dwelling in you.
{little children} See on chapter 2:1.
{and have overcome them} Those false prophets, v. 1, and antichrists, v. 3.
{for greater is he that is in you} Chap. 2:20, God's Spirit, chap. 3:24. You overcame them not by your own strength, but by God's Spirit dwelling in you, Rom. 8:37, Phil. 4:13, Rev. 12:11.
{than he that is in the world} The devil, John 12:31, 1 Cor. 2:12, Eph. 2:2 and 6:12.
V. 5. {They are of the world} Wicked and unregenerate men, John 15:19 and 17:9.
{therefore speak they of the world, etc.} Because they are of the world, they speak suitably, and are heard readily, for being sensual themselves (1 Corinthians 2:14), and speaking to such as themselves, of things pleasing to them, as they have learned by their senses here, men readily hearken to them (John 3:31).
V. 6. {We are of God} Those false teachers (verses 1, 3, and 5) are not sent of God to preach his truth, as we are (John 3:31).
{he that knoweth God, heareth us} Assents to our doctrine, and not to those false teachers, (John 10:3, 5).
{hereby know we, etc.} By teaching the same doctrine which the other apostles taught. For God’s Spirit varies not from himself, and he has given the word for a perpetual rule to try the spirits by (Isaiah 8:20).
{the Spirit of truth} True teachers, who have received the truth by inspiration of God’s Spirit. See on verse 1. For Spirit, see on chapter 3:24. For truth, on 2 Peter 1:12.
V. 7. {is born of God} Chapter 3:9 and 5:1.
{and knoweth God} Chapter 2:3.
V. 8. {God is love} He does not call God loving, but love itself: for love is essential to him, and cannot be parted from him. This is much more emphatic than if he had said “God is infinitely loving;” he is even love itself.
{knoweth not God} See on chap. 3:6.
V. 9. {In this was manifested the love of God} In nothing more than in giving Christ for us (chapter 3:16, John 3:16, Romans 8:3, 32, Galatians 4:4-5).
{his only begotten Son} And therefore most dear to him (Matthew 3:17, Genesis 22:2).
{that we might live through him} (John 3:6) Under life, is contained all happiness.
V. 10. {Herein is love} He loved us freely, doing good to us, and looking for no good from us: we cannot so love him, but must love him for his gifts, as well as for himself. Ours therefore is not worthy of the name of love, in comparison to his, because it cannot be every way so free. And the pure nature of love is more seen in God’s love to us, than in ours to him.
{not that we loved God} So freely as he loved us. Or, first, as verse 19. Or, we were so far from loving him, as that we hated him (Romans 5:8, 10).
{to be the propitiation for our sins} See on chapter 2:2. His love appeared the more, in that he sent his Son not only to teach us the way to heaven, but also to die for us, that so he might make God propitious to us by offering himself for us to take away our sins (John 1:29). For sin, see on 2 Peter 1:9.
V. 11. {If God} Or, Seeing God. For he does not doubt whether God loves us or not, but infers from God's love to us, that we ought to love others. See the like phrase in 1 Peter 4:18.
{so loved us} If he, being so great, so freely loved us, vile, wretched, unworthy and ungrateful persons, as not only to give his creatures to us, but also his Son to death for us, we ought to love others, that differ not so much from us, though they deserve it not of us. See on verse 10. They may do us good hereafter; we cannot to God. Or, if God so greatly loved us, as John 3:16 and Romans 5:8.
V. 12. {No man hath seen God} I propound not God simply to be imitated in all things, because he is invisible (John 1:18, 1 Timothy 1:17, Exodus 33:10), but in his love to us, which has been so fully manifested. Or, you may more easily love your brother, whom you can see, than God, whom you cannot see; as verse 20. Though God is invisible, yet he is united by faith to those who love his children. For God, see on 2 Peter 1:17.
{if we love one another} As we know we have a soul in us, by the working of it, though we see it not: so we know that God is in us, if his Spirit has wrought love in us to his children.
{his love is perfected in us} Chapter 2:5. He makes us sure that he loves us. Or, he makes us love him more fully. Or, to know that our love to him is true (verse 17). Or, our love to him is more fully manifested (2 Corinthians 12:9, James 2:22). He does not mean God’s love to us, for that is always perfect, but our love of him, which is sincere, though not full in degrees on earth; it is proven truly, and indeed to be in us. This perfection is not opposed to imperfection, but to hypocrisy (chapter 2:5).
V. 13. {that we dwell in him} Chapter 3:24.
{of his Spirit} Some graces of his Spirit in our measure (John 1:16, Numbers 11:17). Not all of them, or without measure, as to Christ (John 3:34). It cannot be meant of the essence of the Spirit, which being infinite, is invisible, being the same essence with that of the Father and of the Son.
V. 14. {And we have seen, etc.} See chapter 1:1, 3, 1 Corinthians 15:5, 2 Peter 1:16. We apostles have seen it. For Father, see on 2 Peter 1:17. For world, on 2 Peter 1:4. By world here is meant all in the world that shall be saved (chapter 2:2).
V. 15. {Whosoever confesseth, etc.} See on verse 2, 1 Corinthians 12:3.
{dwelleth in him} See chapter 3:24. Whosoever confesses this, not hypocritically, but heartily, out of a true and saving faith relying on Christ for eternal life. For wicked men and devils confess this, yet have no communion with God.
V. 16. {God is love} See on verse 8. He is love itself; yet sometimes he is called loving, lest we should think him to be a quality, and not a living substance.
{and he that} Or, therefore he that, as 1 Corinthians 5:13.
{dwelleth in God, and God in him} Chapter 3:24.
V. 17. {Herein is our love} Gr. love with us, as 1 Corinthians 15:10.
{made perfect} Verse 12, chapter 2:5. By love with us may be meant God’s love to us. We know by this, that God loves us. Or, our love to God is known by this to be sincere.
{that we may have boldness} Or, freedom, or confidence (chapter 3:19, 21, Matthew 25:34-35).
{as he is, so are we} Sincere in his love to us. See on chapter 3:3, Luke 6:36, 2 Corinthians 3:18, Ephesians 4:14, Colossians 3:10, Hebrews 12:10, 2 Peter 1:4.
{in this world} Even while we abide here, John 17:11, 15. For world, see on 2 Peter 1:4.
V. 18. {There is no fear in love} If we know by love, that God is in us, and we in him (verse 16), we may well be fearless of damnation, and not give way to terrors of conscience, timorousness, or desperation. There is no cause of fear of hell (Romans 8:31). .
{perfect love} Sincere, without hypocrisy; as chapter 3:18-19. Or, full, lacking no degree (James 1:4).
{casteth out fear} He that truly loves God, does not forbear sin for fear of hell only, but rather out of love to God: as a loving wife forbears all disloyal and undutiful carriage, not for fear of death, so much as out of love to her husband (2 Timothy 1:7). Or, servile fear does not exercise his work, while love does exercise his; but sometimes it may be of good use in a good man, when the flesh would prevail. Or, perfect love in heaven, casts out all fear of hell.
{Fear hath torment} A fearing conscience threatens torment, and punishment in hell.
V. 19. {because he loved us first} Verse 10. Not only because of his excellency, which is most worthy of love; but also because he has cast his love upon us, and therefore is no way indebted to us for our love.
V. 20. {How can he love God, etc.} If visible objects move him not, invisible will not, (chapter 3:17). The question makes a strong negation: How can he? It is impossible. Let any man show how it may be done, if he can.
V. 21. {this commandment} Matthew 22:37-39. For God, see on 2 Peter 1:17. For brother, on 2 Peter 1:10.
CHAPTER 5
Verse 1. {Whosoever believeth, etc.} See on chap. 4:2.
{is born of God} Chapter 3:9, 4:7, John 1:12-13.
{loveth him that is begotten also} Loves Christ, or all God’s children (chapter 4:21). It seems to be a common proverb, intimating that a man cannot love a father, unless he loves his children also.
V. 2. {we love the children of God, when we love God} God's children bearing God's image, we cannot love God [without necessarily loving them also]. And our love to God shows that we love them in and for God.
{his commandments} Whereof six, to wit, all of the second table, require love of the brethren.
V. 3. {The love of God} Wherewith we love him, not wherewith he loves us. This is a sure sign that we love God.
{his commandments are not grievous} Because God's Spirit gives us power and will to do them (Matthew 11:30, Romans 8:2, 4, Philippians 2:12-13). And because we love him, we will readily obey him. And God removes rubs, and makes our way smooth before us (Proverbs 4:11-12, Isaiah 26:7). God’s commands are grievous to us naturally, but believers have a remedy in Christ, in whom they believe. His Spirit makes all things easy to them, so they are not troublesome to a regenerate soul. Nothing is grievous that a man does willingly. This clause is added, lest any man should excuse himself for not keeping God’s commandments, by reason of the difficulty thereof. They are not grievous to him that loves God, and hopes for heaven, for love and hope of reward make hard things easy.
V. 4. {is born of God} Verse 1.
{overcometh the world} See chapter 2:15. Or, Satan's temptations, who works by the world. Or, that which savors of the world, against God or right reason. These he has overcome in part already, and shall wholly, as sure as if he had already done it. So the Scripture speaks of things to come as past, in order to show the certainty of them (Hosea 10:7, Revelation 14:8 and 18:2). Or, overcomes worldly lusts (chapter 2:15-16). Or, abides constant in his Christian profession, notwithstanding all worldy opposition. For world, see on 2 Peter 1:4.
{the victory} The means whereby we have begun to conquer, and shall finish it. This makes you to overcome the world: not nature, not art, but faith.
{our faith} Whereby we lay hold on Christ, and apply his victory to us (John 16:33, 1 Corinthians 15:57, Revelation 12:11, chapter 4:)4, and get strength from him to go on in this spiritual warfare, until we have fully overcome all Satan’s temptations (Romans 16:20, 1 Peter 5:9).
V. 5. {Who is he, etc.} Not that everyone that believes this, overcomes the world, but none else do it. See on chapter 4:2.
V. 6. {that came by water and blood} That shed water and blood out of his side (John 19:34- 35). Or, that observed the legal washings and sacrifices. Or, that appointed two sacraments, one in water, the other in wine, a type of his blood. Or, that washes away the filth of our sins by his Spirit, and the guilt of them by his blood. Of the first, the legal washings were a type: of the second, the sacrifices. For blood, see on chapter 1:7.
{it is the Spirit that beareth witness} By descending on Christ like a dove (Matthew 3:16, John 1:32-33). Or, by raising him from the dead (Romans 1:4). Or, by working miracles by him. Or, by assuring us of it in the word, and in our consciences: for, the Spirit is of God’s privy council (John 14:26, 15:26 and 16:13, 1 Corinthians 2:10-11).
{the Spirit is truth} And therefore cannot bear false witness of Christ to us, as being truth itself. For Spirit, see on chapter 3:24. For truth, 2 Peter 1:!2.
V. 7. {For there are three} The sixth verse may be in a parenthesis; and this verse may give a reason for the end of the fifth verse, that Christ is the Son of God, of which, not the Spirit alone, but the Father and the Son bear witness also.
{that bear record in heaven} Or, in heaven, that bear record: To wit, to us men on earth, that Christ is the Messiah, or Son of God. The Father (John 5:32 and 8:18), by voice (Matthew 3:17), the Son, by miracles (John 5:36), and the Holy Ghost, by cloven tongues (Acts 2:3-4, 33). And often in the Scripture indited [written down] by the Spirit. He does not speak now from heaven, and therefore is said to be an earthly witness (verse 8), speaking to us now in the Word and in our consciences.
{the word} Christ himself (chapter 1:1, John 1:1).
{these three are one} In essence, though they are three distinct persons (John 10:30), and agree in their testimony concerning Christ, as if they were but one witness, or agree in one, as verse 8.
V. 8. {There are three that bear witness in earth} Or, There are three in earth, that bear witness. Γῆ signifies: first, the earth (John 3:31), and secondly, a particular land or country in the earth (Matthew 4:15). Here it is taken in the first sense.
{the Spirit, etc.} See on verse 6. Some understand it of the spirit which he sent forth on the cross at his death (Matthew 27:50), which, with the water and blood coming out of his side, showed him to be true man. The water and the blood. See on verse 6.
{these three agree in one} Greek: are for one thing: or, are for that one thing: To wit, to testify of Christ, as the heavenly witnesses did (verse 7).
V. 9. {This is the witness of God} Testified by the three heavenly and earthly witnesses (verses 7-8). Of Christ, and of salvation by him (verses 11-12).
V. 10. {The witness} Or, That witness, mentioned (verses 9, 11). The Holy Ghost will bear witness to him that Christ is the Son of God.
{a liar} Chapter 1:10. He believes that he does, or at least, that he can lie. He hath made him a liar: To wit, in his heart: for he would not have doubted the truth of his testimony, if he had not first suspected the truth of God himself.
V. 11. {And this is the record} Or, Even this is the record. So the particle is used in Mark 4:25. For the tenth verse may be in a parenthesis, as not including the testimony (which is recorded in this verse), but showing who has this testimony in them. See the like on verse 7.
{this life is in his Son} The origin of it is in Christ. We have it for his merits, and derived unto us from him by his Spirit (John 10:10).
V. 12. {He that hath the Son} By faith dwelling in his heart (Ephesians 3:17).
{hath life} Is raised from death to life (chapter 3:14), and has in him a principle of eternal life (John 3:36). He has eternal life in hope, and shall have it in deed (verse 13).
V. 13. {These things have I written} John 20:31. On the name of the Son of God, see chapter 3:23.
{that ye may have eternal life} A right to it, and earnest of it, here, and the thing itself in heaven, in perpetual joy and happiness.
{and that ye may believe} That you may persevere, increase and grow strong in faith.
V. 14. {This is the confidence} This faith (verse 13) is the ground of our confidence in prayer. Or, we not only believe, as verse 13, but also have confidence in prayer.
{in him} In Christ. Or, concerning him. Or, in God.
{he heareth us} And will give us what we ask (verse 15, chapter 3:21-22, chapter 4:6). For hear, see on 2 Peter 1:18.
V. 15. {we know that we have the petitions} That we shall have them granted, as surely as if we had the things already which we pray for. See on verse 14, John 14:13-14 and 16:23-24, 26. God's hearing us, then, is granting our requests.
V. 16. {his brother} Therefore he must pray for him, because he is his brother. For brother, see on 2 Peter 1:10.
{a sin which is not unto death} Which does not necessarily bring damnation (though it deserves it) as the sin against the Holy Ghost does, because God will not give repentance to any that commits that sin (Hebrews 6:4, 6). For sin, see on 2 Peter 1:9.
{he shall ask} Or, let him ask: pardon for that sinner.
{he shall give him} Christ, mentioned in verse 13. Or, God asked.
{life} Salvation, or deliverance from destruction, when his sin is pardoned at the other’s request (Job 42:8), which shows that he deserved hell.
{for them} Not for one only, but for many such sinners.
{there is a sin unto death} The sin against the Holy Ghost, which is unpardonable (Matthew 12:31-32, Hebrews 6:4, 6).
{I do not say that he shall pray for it} I do not advise him to pray for pardon for any that has committed that sin: or, I forbid him to do it.
V. 17. {All unrighteousness is sin} As chapter 3:4. Even the least unrighteousness is sin, and displeasing unto God.
{and there is} Or, but there is; as chapter 4:3. Or, yet there is; as chapter 2:1.
{a sin not unto death} Which may be repented of, and forgiven. See on verse 16.
V. 18. {is born of God} Chapter 3:9.
{sinneth not} That sin to death, verse 16. Or, liveth not in a sinful course; as chapter 3:6, 9.
{keepeth himself} From that unpardonable sin.
{that wicked one} The devil (Matthew 6:13, chapter 2:13-14 and 3:12).
{toucheth him not} So as to bring him to that sin, and to hell. Or, cannot do him the least hurt (Job 2:5) without God’s leave. Or, tempts him not to that sin, as being out of hope prevail.
V. 19. {We are of God} Chapter 4:6.
{the whole world lieth in wickedness} All men out of Christ (John 17:9, 16) are altogether buried in sin: or, lie in it, as in a deep dungeon, or a dead sleep, under the power and command of that wicked one, the devil (verse 18).
V. 20. {And we know} Or, But we know; as verse 17.
{that the Son of God is come} See chapter 4:2.
{and hath given us understanding} Jeremiah 24:7.
{him that is true} The true God, (verse 19), as follows in this verse, opposed to idols (verse 21). Or, Christ, spoken of before in this verse.
{even in his Son} Or, and in his Son. We are in the Father, and in the Son (chapter 2:24).
{this is the true God} Christ is the true God (John 17:3, Titus 2:13 and 3:4, Jude 25).
{and eternal life} The author of it (verse 11, chapter 1:2, John 6:68-69).
V. 21. {Little children} See on chapter 2:1.
{keep yourselves from idols} From image-worship: for, idol and image signify the same thing, but only the one is a Greek word originally, and the other a Latin. This overthrows popish serving God in images, and advises men to be careful to avoid not only palpable idolatry, but all dealing with idols. For keep, see on 2 Peter 3:17.
{Amen} See on Matthew 6:13, Jude 25. A confirmation of the whole epistle (2 Peter 3:18).