Day 1428 of 1461 · 2030-11-28

1 John 2:1–29

My plan starts

¹My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous.

²And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world.

³This is how we know that we know him: if we keep his commandments.

⁴One who says, “I know him,” and doesn’t keep his commandments, is a liar, and the truth isn’t in him.

⁵But God’s love has most certainly been perfected in whoever keeps his word. This is how we know that we are in him:

⁶he who says he remains in him ought himself also to walk just like he walked.

⁷Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning.

⁸Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away and the true light already shines.

⁹He who says he is in the light and hates his brother is in the darkness even until now.

¹⁰He who loves his brother remains in the light, and there is no occasion for stumbling in him.

¹¹But he who hates his brother is in the darkness, and walks in the darkness, and doesn’t know where he is going, because the darkness has blinded his eyes.

¹²I write to you, little children, because your sins are forgiven you for his name’s sake.

¹³I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father.

¹⁴I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one.

¹⁵Don’t love the world or the things that are in the world. If anyone loves the world, the Father’s love isn’t in him.

¹⁶For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn’t the Father’s, but is the world’s.

¹⁷The world is passing away with its lusts, but he who does God’s will remains forever.

¹⁸Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the final hour.

¹⁹They went out from us, but they didn’t belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us.

²⁰You have an anointing from the Holy One, and you all have knowledge.

²¹I have not written to you because you don’t know the truth, but because you know it, and because no lie is of the truth.

²²Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son.

²³Whoever denies the Son doesn’t have the Father. He who confesses the Son has the Father also.

²⁴Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father.

²⁵This is the promise which he promised us, the eternal life.

²⁶These things I have written to you concerning those who would lead you astray.

²⁷As for you, the anointing which you received from him remains in you, and you don’t need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him.

²⁸Now, little children, remain in him, that when he appears, we may have boldness, and not be ashamed before him at his coming.

²⁹If you know that he is righteous, you know that everyone who practices righteousness has been born of him.

About a five-minute read

Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~915 words.

Matthew Henry. Spiritual light is instilled by the Spirit of grace, and one of the first-fruits of that Spirit is love; he then who is possessed with malignity towards a Christian brother must needs be destitute of spiritual light; consequently he walks in darkness (Jo1 2:11); his life is agreeable to a dark mind and conscience, and he knows not whither he goes; he sees not whither this dark spirit carries him, and particularly that it will carry him to the world of utter darkness, because darkness hath blinded his eyes, Jo1 2:11. Sins are forgiven either for God's name's sake, for the praise of his glory (his glorious perfections displayed in forgiveness), or for Christ's name's sake, upon his score, and upon the account of the redemption that is in him; and those that are forgiven of God are strongly obliged to relinquish this world, which so interferes with the love of God. (2.) Because of their knowledge of God: I write unto you, little children, because you have known the Father, Jo1 2:13. From the sacred advantage they will receive by adhering to the primitive truth and faith. (1.) They will continue thereby in holy union with God and Christ: If that which you have heard from the beginning shall remain in you, you also shall continue in the Son and in the Father, Jo1 2:24.

Jamieson–Fausset–Brown. So Jesus calls it "new," Joh 13:34-35, "Love one another as I have loved you" (the new motive); Joh 15:12. which thing is true in him and in you--"In Christ all things are always true, and were so from the beginning; but in Christ and in us conjointly the commandment [the love of brethren] is then true when we acknowledge the truth which is in Him, and have the same flourishing in us" [BENGEL]. The world's awful antitrinity, the "lust of the flesh, the lust of the eyes, and the pride of life," similarly is presented in Satan's temptation of Eve: "When she saw that the tree was good for food, pleasant to the eyes, and a tree to be desired to make one wise," Gen 3:6 (one manifestation of "the pride of life," the desire to know above what God has revealed, Col 2:8, the pride of unsanctified knowledge). of--does not spring from "the Father" (used in relation to the preceding "little children," Jo1 2:12, or "little sons"). the world--with all who are of the world worldly. passeth away--Greek, "is passing away" even now. the lust thereof--in its threefold manifestation (Jo1 2:16). he that doeth the will of God--not his own fleshly will, or the will of the world, but that of God (Jo1 2:3, Jo1 2:6), especially in respect to love. abideth for ever--"even as God also abideth for ever" (with whom the godly is one; compare Psa 55:19, "God, even He that abideth of old): a true comment, which CYPRIAN and LUCIFER have added to the text without support of Greek manuscripts.

John Calvin. "Now, O Israel, what does the Lord require of thee, but to fear and love him, and to walk in his precepts?" (Deuteronomy 10:12.) And again he says, "Choose life, even to love the Lord thy God, to serve him and to cleave to him." (Deuteronomy 30:19, 20) For the law, which is spiritual, does not command only external works, but enjoins this especially, to love God with the whole heart. The whole perfection of life is often said to consist in the love of God; and again, Paul teaches us, that the whole law is fulfilled by him who loves his neighbor, (Romans 13:8;) and Christ declares that the main points of the law are righteousness, judgment, and truth. (Matthew 23:23.) Both these things are true and agree well together, for the love of God teaches us to love men, and we also in reality prove our love to God by loving men at his command. Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 18.

Augustine. “That ye may have fellowship with us, and our fellowship may be with God the Father, and with His Son Jesus Christ.” But moreover, if “God be light, and in Him is no darkness at all, and we must have fellowship with Him,” then from us also must the darkness be driven away, that there may be light created in us, for darkness cannot have fellowship with light. Ye have heard that “if any man love the world, the love of the Father is not in him.” Let not any say in his heart that this is false, brethren: God saith it; by the Apostle the Holy Ghost hath spoken; nothing more true: “If any man love the world, the love of the Father is not in him.” Wouldest thou have the Father’s love, that thou mayest be joint-heir with the Son?

Jonathan Edwards. “Little children, it is the last time; and as ye have heard that antichrists shall come, even now there are many antichrists, whereby we know it is the last time.” It is not reasonable to think that the apostle supposed, that this time was the latter part of the space that should be from Christ’s ascension to his second coming to the general judgment. And if he supposed that this great antichrist now appeared, it is not likely that he would have expressed himself as he does, even now are there many antichrists.

Full commentary on this passage

Matthew Henry

chapter

Here the apostle encourages against sins of infirmity (Jo1 2:1, Jo1 2:2), shows the true knowledge and love of God (Jo1 2:3-6), renews the precept of fraternal love (Jo1 2:7-11), addresses the several ages of Christians (Jo1 2:12-14), warns against worldly love (Jo1 2:15-17), against seducers (Jo1 2:18, Jo1 2:19), shows the security of true Christians (Jo1 2:20-27), and advises to abide in Christ (Jo1 2:28, Jo1 2:29).

Source · CC0-1.0 / Public Domain

1–2

These verses relate to the concluding subject of the foregoing chapter, in which the apostle proceeds upon the supposition of the real Christian's sin. And here he gives them both dissuasion and support. 1. Dissuasion. He would leave no room for sin: "My little children, these things write I unto you, that you sin not, Jo1 2:1. The design or purport of this letter, the design of what I have just said concerning communion with God and the overthrow of it by an irreligious course, is to dissuade and drive you from sin." See the familiar affectionate compellation with which he introduces his admonition: My little children, children as having perhaps been begotten by his gospel, little children as being much beneath him in age and experience, my little children, as being dear to him in the bonds of the gospel. Certainly the gospel most prevailed where and when such ministerial love most abounded. Or perhaps the judicious reader will find reason to think that the apostle's meaning in this dissuasion or caution is this, or amounts to this reading: These things write I unto you, not that you sin. And so the words will look back to what he had said before concerning the assured pardon of sin: God is faithful and just to forgive us our sins, etc., Jo1 1:9. And so the words are a preclusion of all abuse of such favour and indulgence. "Though sins will be forgiven to penitent confessors, yet this I write, not to encourage you in sin, but upon another account." Or this clause will look forward to what the apostle is going to say about the Advocate for sinners: and so it is a prolepsis, a prevention of like mistake or abuse: "These things write I unto you, not that you sin, but that you may see your remedy for sin." And so the following particle (as the learned know) may be rendered adversatively: But, if a man sin, he may know his help and cure. And so we see, II. The believer's support and relief in case of sin: And (or but) if any man sin (any of us, or of our foresaid communion), We have we an Advocate with the Father, etc., Jo1 2:1. Believers themselves, those that are advanced to a happy gospel-state, have yet their sins. There is a great distinction therefore between the sinners that are in the world. There are Christianized (such as are instated in the sacred saving privileges of Christ's mystical or spiritual body) and unchristianized, converted and unconverted sinners. There are some who, though they really sin, yet, in comparison with others, are said not to sin, as Jo1 3:9. Believers, as they have an atonement applied unto them at their entrance into a state of pardon and justification, so they have an Advocate in heaven still to continue to them that state, and procure their continued forgiveness. And this must be the support, satisfaction, and refuge of believers (or real Christians) in or upon their sins: We have an Advocate. The original name is sometimes given to the Holy Ghost, and then it is rendered, the Comforter. He acts within us; he puts pleas and arguments into our hearts and mouths; and so is our advocate, by teaching us to intercede for ourselves. But here is an advocate without us, in heaven and with the Father. The proper office and business of an advocate is with the judge; with him he pleads the client's cause. The Judge with whom our advocate pleads is the Father, his Father and ours. He who was our Judge in the legal court (the court of the violated law) is our Father in the gospel court, the court of heaven and of grace. His throne or tribunal is the mercy-seat. And he that is our Father is also our Judge, the supreme arbitrator of our state and circumstances, either for life or death, for time or eternity. You have come - to God, the Judge of all, Heb 12:23. That believers may be encouraged to hope that their cause will go well, as their Judge is represented to them in the relation of a Father, so their advocate is recommended to them upon these considerations: - 1. By his person and personal names. It is…

Source · CC0-1.0 / Public Domain

3–6

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

Source · CC0-1.0 / Public Domain

7–11

The seventh verse may be supposed either to look backward to what immediately preceded (and then it is walking as Christ walked that is here represented as no new, but an old commandment; it is that which the apostles would certainly inculcate wherever they brought Christ's gospel), or to look forward to what the apostle is now going to recommend, and that is the law of fraternal love; this is the message heard from the beginning (Jo1 3:11), and the old commandment, Jo2 1:5. Now, while the apostle addresses himself to the recommendation of such a practice, he is ready to give an instance thereof in his affectionate appellation: "Brethren, you who are dear to me in the bond of that love to which I would solicit you;" and so the precept of fraternal love is recommended, I. As an old one: I write no new commandment unto you, but an old commandment, which you had from the beginning, Jo1 2:7. The precept of love must be as old as human nature; but it might admit divers enactions, enforcements, and motives. In the state of innocence, had human nature then been propagated, men must have loved one another as being of one blood, made to dwell on the earth, as being God's offspring, and bearing his image. In the state of sin and promised recovery, they must love one another as related to God their Maker, as related to each other by blood, and as partners in the same hope. When the Hebrews were peculiarly incorporated, they must accordingly love each other, as being the privileged people, whose were the covenants and the adoption, and of whose race the Messiah and head of the church must spring; and the law of love must be conveyed with new obligations to the new Israel of God, to the gospel church, and so it is the old commandment, or the word which the children of the gospel Israel have heard from the beginning, Jo1 2:7. II. As a new one: "Again, to constrain you to this duty the more, a new commandment I write unto you, the law of the new society, the Christian corporation, which thing is true in him, the matter of which was first true in and concerning the head of it; the truth of it was first and was abundantly in him; he loved the church, and gave himself for it: and it is true in you; this law is in some measure written upon your hearts; you are taught of God to love one another, and that because" (or since, or forasmuch as) "the darkness is past, the darkness of your prejudiced unconverted (whether Jewish or Gentile) minds, your deplorable ignorance of God and of Christ is now past, and the true light now shineth (Jo1 2:8); the light of evangelical revelation hath shone with life and efficacy into your hearts; hence you have seen the excellency of Christian love, and the fundamental obligation thereto." Hence we see that the fundamentals (and particularly the fundamental precepts) of the Christian religion may be represented either as new or old; the reformed doctrine, or doctrine of religion in the reformed churches, is new and old - new, as taught after long darkness, by the lights of the reformation, new as purged from the adulterations of Rome; but old as having been taught and heard from the beginning. We should see that that grace or virtue which was true in Christ be true also in us; we should be conformable to our head. The more our darkness is past, and gospel light shines unto us, the deeper should our subjection be to the commandments of our Lord, whether considered as old or new. Light should produce a suitable heat. Accordingly, here is another trial of our Christian light; before, it was to be approved by obedience to God; here by Christian love. 1. He who wants such love in vain pretends his light: He that saith he is in the light, and hateth his brother, is in darkness even unto now, Jo1 2:9. It is proper for sincere Christians to acknowledge what God has done for their souls; but in the visible church there are often those who assume to themselves more than is true, there are those who say they are in the light, …

Source · CC0-1.0 / Public Domain

12–17

This new command of holy love, with the incentives thereto, may possibly be directed to the several ranks of disciples that are here accosted. The several graduates in the Christian university, the catholic church, must be sure to preserve the bond of sacred love. Or, there being an important dehortation and dissuasion to follow, without the observance of which vital religion in the love of God and love of the brethren cannot subsist, the apostle may justly seem to preface it with a solemn address to the several forms or orders in the school of Christ: let the infants or minors, the adults, the seniors (or the adepti, the teleioi, the most perfect), in the Christian institution, know that they must not love this world; and so, I. We have the address itself made to the various forms and ranks in the church of Christ. All Christians are not of the same standing and stature; there are babes in Christ, there are grown men, and old disciples. As these have their peculiar states, so they have their peculiar duties; but there are precepts and a correspondent obedience common to them all, as particularly mutual love and contempt of the world. We see also that wise pastors will judiciously distribute the word of life, and give to the several members of Christ's family their several suitable portions: I write unto you children, fathers, and young men. In this distribution the apostle addresses, 1. The lowest in the Christian school: I write unto you, little children, Jo1 2:12. There are novices in religion, babes in Christ, those who are learning the rudiments of Christian godliness. The apostle may seem to encourage them by applying to them first; and it may be useful to the greater proficients to hear what is said to their juniors; elements are to be repeated; first principles are the foundation of all. He addresses the children in Christianity upon two accounts: - (1.) Because their sins were forgiven them for his name's sake, Jo1 2:12. The youngest sincere disciple is pardoned; the communion of saints is attended with the forgiveness of sins. Sins are forgiven either for God's name's sake, for the praise of his glory (his glorious perfections displayed in forgiveness), or for Christ's name's sake, upon his score, and upon the account of the redemption that is in him; and those that are forgiven of God are strongly obliged to relinquish this world, which so interferes with the love of God. (2.) Because of their knowledge of God: I write unto you, little children, because you have known the Father, Jo1 2:13. Children are wont to know none so soon as their father. Children in Christianity must and do know God. They shall all know me, from the least to the greatest, Heb 8:11. Children in Christ should know that God is their Father; it is their wisdom. We say, It is a wise child that knows his father. These children cannot but know theirs; they can well be assured by whose power they are regenerated and by whose grace they are adopted. Those that know the Father may well be withdrawn from the love of this world. Then the apostle, proceeds, 2. To those of the highest station and stature, to the seniors in Christianity, to whom he gives an honourable appellation: I write unto you, fathers (Jo1 2:13, Jo1 2:14), unto you, Mnasons, you old disciples, Act 21:16. The apostle immediately passes from the bottom to the top of the school, from the lowest form to the highest, that those in the middle may hear both lessons, may remember what they have learned and perceive what they must come to: I write unto you, fathers. Those that are of longest standing in Christ's school have need of further advice and instruction; the oldest disciple must go to heaven (the university above) with his book, his Bible, in his hand; fathers must be written to, and preached to; none are too old to learn. He writes to them upon the account of their knowledge: I write unto you, fathers, because you have known him that is from the beginning, Jo1 2:13, Jo1 2:14. Old men …

Source · CC0-1.0 / Public Domain

18–19

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

Source · CC0-1.0 / Public Domain

20–27

Here, I. The apostle encourages the disciples (to whom he writes) in these dangerous times, in this hour of seducers; he encourages them in the assurance of their stability in this day of apostasy: But you have an unction from the Holy One, and you know all things. We see, 1. The blessing wherewith they were enriched - an unguent from heaven: You have an unction. True Christians are anointed ones, their name intimates as much. They are anointed with the oil of grace, with gifts and spiritual endowments, by the Spirit of grace. They are anointed into a similitude of their Lord's offices, as subordinate prophets, priests, and kings, unto God. The Holy Spirit is compared to oil, as well as to fire and water; and the communication of his salvific grace is our anointing. 2. From whom this blessing comes - from the Holy One, either from the Holy Ghost or from the Lord Christ, as Rev 3:7, These things saith he that is holy - the Holy One. The Lord Christ is glorious in his holiness. The Lord Christ disposes of the graces of the divine Spirit, and he anoints the disciples to make them like himself, and to secure them in his interest. 3. The effect of this unction - it is a spiritual eye-salve; it enlightens and strengthens the eyes of the understanding: "And thereby you know all things (Jo1 2:20), all these things concerning Christ and his religion; it was promised and given you for that end," Joh 14:26. The Lord Christ does not deal alike by all his professed disciples; some are more anointed than others. There is great danger lest those that are not thus anointed should be so far from being true to Christ that they should, on the contrary, turn antichrists, and prove adversaries to Christ's person, and kingdom, and glory. II. The apostle indicates to them the mind and meaning with which he wrote to them. 1. By way of negation; not as suspecting their knowledge, or supposing their ignorance in the grand truths of the gospel: "I have not written unto you because you know not the truth, Jo1 2:21. I could not then be so well assured of your stability therein, nor congratulate you on your unction from above." It is good to surmise well concerning our Christian brethren; we ought to do so till evidence overthrows our surmise: a just confidence in religious persons may both encourage and contribute to their fidelity. 2. By way of assertion and acknowledgment, as relying upon their judgment in these things: But because you know it (you know the truth in Jesus), and that no lie is of the truth. Those who know the truth in any respect are thereby prepared to discern what is contrary thereto and inconsistent therewith. Rectum est index sui et obliqui - The line which shows itself to be straight shows also what line is crooked. Truth and falsehood do not well mix and suit together. Those that are well acquainted with Christian truth are thereby well fortified against antichristian error and delusion. No lie belongs to religion, either natural or revealed. The apostles most of all condemned lies, and showed the inconsistency of lies with their doctrine: they would have been the most self-condemned persons had they propagated the truth by lies. It is a commendation of the Christian religion that it so well accords with natural religion, which is the foundation of it, that it so well accords with the Jewish religion, which contained the elements or rudiments of it. No lie is of the truth; frauds and impostures then are very unfit means to support and propagate the truth. I suppose it had been better with the state of religion if they had never been used. The result of them appears in the infidelity of our age; the detection of ancient pious frauds and wiles has almost run our age into atheism and irreligion; but the greatest actors and sufferers for the Christian revelation would assure us that no lie is of the truth. III. The apostle further impleads and arraigns these seducers who had newly arisen. 1. They are liars, egregious opposers of sacred…

Source · CC0-1.0 / Public Domain

28–29

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

Source · CC0-1.0 / Public Domain

Augustine of Hippo

1–11 · Homilies on 1 John

Homily I. 1 John I. 1–II. 11 “That which was from the beginning, which we have heard, and which we have seen with our eyes, and our hands have handled, of the Word of life: and the life was manifested, and we have seen, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us: the things which we have seen and heard declare we unto you, that ye also may have fellowship with us: and that our fellowship may be [“Our fellowship is.”— J.H.M.] [Gr. καθαρίζει, cleanses.— J.H.M.] 1. “That which was from the beginning, which we have heard, which we have seen with our eyes, ῝Ο ἐθεασάμεθα. “Which we have looked upon.” Vulg . quod perspeximus. Aug, om. the Word, and the Word was with God.” John i. 1. Ps. lxxviii. 25. 2. “And we have seen and are witnesses.” 1 John i. 2. Edd. Non calcibus persequamur: “not virtually trample upon, or kick at them, persecuting the martyrs afresh by turning their festivals into luxurious orgies;” or “not merely walk after them.” Morel. Elem. Crit. p. 208, cited by Ed. Par, proposes calicibus persequamur: Complaining of these excesses. S. Aug. says, Enarr. in Psa. 69, sec. 2: Adhuc illi inimici martyrum quia voce et ferro non possunt, eos sua luxuria persequuntur. Atque utinam Paganos tantum doleremus!…Videmus etiam portantes in fronte signum Ejus, simul in ipsa fronte portare impudentiam luxuriarum, diebusque et solemnitatibus martyrum non exultare, sed insultare. On Ps. 59 (al. 60) sec 15, he has, modò eos ebriosi calicibus persequuntur, and one Oxford ms. reads so here. Compare infra, Hom. iv. 4. Ps. xix. 4, 5. Ante luciferum. Ps. cx. 3. Gen. ii. 24. Matt. xix. 6. Isa. lxi. 10. Enarr. in Ps. ci. sec. 2. 3. “And we are witnesses, and show unto you that eternal life, which was with the Father, and was manifested unto us:” i.e., manifested among us: which might be more plainly expressed, manifested to us. “The things,” therefore, “which we have seen and heard, declare we unto you.” 1 John i. 3. John xx. 25–29.

Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)

1–11 · Homilies on 1 John

God!” Because he touched the Man, he confessed the God. And the Lord, to console us who, now that He sitteth in heaven, cannot touch Him with the hand, but only reach Him with faith, said to him, “Because thou hast seen, thou hast believed; blessed are they that have not seen, and yet believe.” We are here described, we designated. Then let the blessedness take place in us, of which the Lord predicted that it should take place; let us firmly hold that which we see not; because those tell us who have seen. “That ye also,” saith he, “may have fellowship with us.” And what great matter is it to have fellowship with men? Do not despise it; see what he adds: “and our fellowship may be Et societas nostra sit. So Vulg. Mill cites one ms. ᾖ μετὰ τοῦ πατρός. 1 John i. 4. 4. “And this is the message which we have heard of Him, and declare unto you.” 1 John i. 5. Rom. ix. 5. Deus super omnia: so de Trin. ii. 23, c. Faust. iii. 3, 6, Propos. ex Ep. ad Rom. Exp. 59, super omnes Deus. S. Aug. constantly refers this clause to Christ. So S. Iren. iii. 18 (D. super omnes), Tertull. adv. Prax. 13, 15; Origen (Lat.) Comm. in Ep. ad Rom. vii. 13; St. Cypr. adv. Jud. ii. 6; St. Hilar. de Trin. viii. 37; St. Ambros de Sp. Sa. i. 3, sec. 39; in all these it is De super omnia or super omnia Deus. 1 John i. 5. [God is Light; God is Love.—The Apostle gives in these two great words indications of the Divine essence, so far as it can be conveyed or suggested in human language. He had before said (John iv. 24), narrating the words of the Lord Jesus, “God is spirit” (not, a spirit). In this epistle he declares to us that God is light, and God is love. God is light, not “a light” (Luther) or even “the light,” but “light” in the most absolute sense. In the text, Augustin forcibly employs this language in reference to sins; they, he says, are “our darkness.” In the phrase of the apostle we may recognize a declaration altogether unrestricted and absolute with respect to the essence of God. Surely, He cannot be fully or adequately apprehended by man. Yet, He communicates Himself. He is revealed in His works; in them “the invisible things” of Him are clearly seen. His pure and glorious light shines; darkness confines; light is diffusive, without limit: by the light emanating from Him, alone, is God seen (Philo).

Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)

1–11 · Homilies on 1 John

But God, adds the apostle, is love. Love has its source in God. It belongs to His essence, to His very nature. Like light it is diffusive; in its self-communication it begets love. Love discloses to us the personality of God. His love meets with returns from personal beings to whom it comes and whom it enters; he that loveth is born of God and knoweth God. Apart from creation God is love, and before creation He had in Himself the perfect object of love; in the unity of the One God, in the communion of the Father and the Son, and the perfect response of love in and by the Holy Spirit (the activity of love is affirmed in Scripture of each person of the Holy Trinity), uniting both in the society and fellowship of love. Such love, manifested in the Gospel, encourages us to draw nigh in confidence to Him who is Love, and who may be loved.—J.H.M.] Ps. xxxiv. 5. 5. And may it be that we say this over-hastily? Let the apostle himself make this plain in what follows. Remember what was said at the outset of our discourse, that the present epistle commendeth charity: “God is light,” saith he, “and in Him is no dark ness at all.” And what said he above? “That ye may have fellowship with us, and our fellowship may be with God the Father, and with His Son Jesus Christ.” But moreover, if “God be light, and in Him is no darkness at all, and we must have fellowship with Him,” then from us also must the darkness be driven away, that there may be light created in us, for darkness cannot have fellowship with light. To this end, see what follows: “If we say that we have fellowship with Him, and walk in darkness, we lie.” 1 John i. 6. 2 Cor. vi. 14. Eph. vi. 12. [Fellowship.—The primary object of the apostle’s communication in this epistle (1 John i. 3), is that his readers may have fellowship with the apostolic body, and, in connection with them, fellowship with the Father and with His Son, Jesus Christ.

Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)

1–11 · Homilies on 1 John

St. John’s message contemplates both a human and a Divine fellowship. The union among believers is described and emphasized, and he points also to the manifold blessings that flow from the Divine fellowship. The fruits of this revelation—of the disclosures of the love of God,—the apostle intimates are not for that age only, but for all who should afterwards believe; a thought which Augustin brings out in the text by adducing the history of Thomas (John xx. 24–29), and the consolation administered to him by the Lord, with the wider comfort for all His disciples: “Blessed are they that have not seen, and yet believe.” The life, “even the life eternal,” is manifested in this joyous fellowship, which is set forth by St. John in different forms of expression; it is reciprocal. “Hereby we know that we abide in Him and He in us” (1 John iv. 13). Again, it is presented as the abiding of man in God: “By this we know that we are in Him” (ii. 5). “We know that the Son of God hath come, and we are in Him is true” (v.20). Again, the twofold fellowship (human and Divine), is represented as the abiding of God (or Christ) in man. “If we love one another, God abideth in us” (iv. 12). Among the results of this Divine-human fellowship, the apostle names, confidence, growing purity and love (ii. 28; iii. 3, 10).—J.H.M.] 1 John i. 7. [Gr. present, καθαρίξει, cleanseth.] Delicto. Col. ii. 14. The newly baptized. Neophytes. 6. For see what He saith; “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” 1 John i. 8. Delicta. 1 John i. 9. only the past, but haply if we have contracted any from this life; because a man, so long as he bears the flesh, cannot but have some at any rate light sins. But these which we call light, do not thou make light of. If thou make light of them when thou weighest them, be afraid when thou countest them. Many light make one huge sin: many drops fill the river; many grains make the lump. And what hope is there? Before all, confession: lest any think himself righteous, and, before the eyes of God who seeth that which is, man, that was not and is, lift up the neck. Before all, then, confession; then, love: for of charity what is said? “Charity covereth a multitude of sins.” 1 Pet. iv. 8. Ps. li. 9, 3. 1 John i. 9, 10. Rom. iii. 4.

Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)

1–11 · Homilies on 1 John

7. And lest haply he should seem to have given impunity for sins, in that he said, “He is faithful and just to cleanse us from all iniquity;” and men henceforth should say to themselves, Let us sin, let us do securely what we will, Christ purgeth us, is faithful and just, purgeth us from all iniquity: He taketh from thee an evil security, and putteth in an useful fear. To thine own hurt thou wouldest be secure; thou must be solicitous. For “He is faithful and just to forgive us our sins,” provided thou always displease thyself, and be changing until thou be perfected. Accordingly, what follows? “My little children, these things I write unto you, that ye sin not.” 1 John ii. 1. 1 John ii. 1, 2. 8. See John himself observing humility. Assuredly he was a righteous and a great man, who from the Lord’s bosom drank in the secrets of His mysteries; he, the man who by drinking from the Lord’s bosom indited Ructavit. justify the ungodly; “we” ask, “we” obtain. But what saith John? “And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.” But some man will say: then do the saints not ask for us? Then do bishops and rulers not ask for the people? Yea, but mark the Scriptures, and see that rulers also commend themselves to the prayers of the people. Thus the apostle saith to the congregation, “Praying withal for us also.” Col. iv. 3. Matt. xxiv. 23. Ps. cxxxii. 6. 9. “And in this,” saith he, “we do know Him, In hoc cognoscimus eum; si: but all the Greek copies, ἐν τούτῳ γινώσκομεν ὅτι ἐγνώκαμεν αὐτόν, ἐάν. Vulg. In hoc scimus quoniam cognovimus eum, si. 1 John ii. 3, 4. 1 John ii. 5. John xiii. 34. 1 John ii. 5. Si in ipso perfecti fuerimus. Augustin and two or three Latin mss.: an addition unknown to the Greek and to the other copies of the Latin. Luke xxiii. 34. Matt. v. 48. 1 John ii. 6. 10. “Dearly beloved, I write unto you no new commandment, but the old commandment which ye had from the beginning.” 1 John ii. 7. ye had,” saith he, “from the beginning. Old” then, in this regard, that ye have already heard it: otherwise he will contradict the Lord, where He saith, “A new commandment give I unto you, that ye love one another.” John xiii. 34. 1 John ii. 8. Col. iii. 9, 10. Eph. v. 8. 11. “He that saith he is in the light”—now he is making all clear that he has been saying—“he that saith he is in the light, and hateth his brother, is in darkness even until now.” 1 John ii. 9. Matt. v. 44.

Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)

1–11 · Homilies on 1 John

Si autem oditis. So ed. Erasm. and four mss. cited in ed. Louvain, which however has in the text oderitis. One ms. cited ibid. has, Si autem odistis. Edd. Lugd. and Ven. have si autem auditis, “if ye are called brethren.” Four Oxf. mss. oditis. Eph. v. 8. 12. “He that loveth his brother abideth (manet) in the light, and there is none occasion of stumbling in him.” 1 John ii. 10. Ps. cxxi. 6. who cannot bear some things in the Church, and withdraw themselves either from the name of Christ or from the Church, are taking scandal. For see how those took scandal as from the sun, those carnal ones to whom Christ preached of His flesh, saying, “He that eateth not the flesh of the Son of Man and drinketh His blood, shall have no life in him.” John vi. 54–69. So in Epist. 173, sec. 30, Augustin writes, Attendis enim et sæpe repetis, sicut audio, quod in Evangelio scriptum est recessisse a Domino septuaginta discipules.…cæterisque duodecim qui remanserant fuisse responsum, Numquid et vos vultis abire? The notion entertained by some of the Ancients and, as it seems, by St. Augustin, that the disciples who took offense at our Lord’s discourse in the synagogue of Capernaum were the Seventy, may have been derived from the Hypotyposes of St. Clem. Alex. (comp. Euseb. H. E. i. 12) or one of the Clementines. (Thus S. Epiphanius Hær. 51, p. 186, 188, relates from some such authority, that the Evangelists Mark and Luke were of the number of the Seventy, and of those who were offended; and that they were reclaimed to the faith, the one by St. Peter, the other by St. Paul.) But the notion, from whatever quarter it came, seems to have no foundation in Scripture, since it is sufficiently evident that the mission of the Seventy, Luke x. 1, was subsequent to the first miracle of feeding, John vi.; Luke ix. 12. Verbum. 2 Cor. xi. 29. Donatists. Ps. cxix. 165. John xiii. 34. Eph. iv. 2, 3. Gal. vi. 2. 13. “For he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth.” 1 John ii. 11. Supra, Hom. in Ev. iv. 4; Dan. ii. 34, 35. Luna tertia; i.e. the moon at its first appearance: for the first phasis in Africa as in Egypt usually took place on the third day after conjunction. See the passages cited from Geminus in the Uranolog. vii. 39, B. Horapoll, Hieroglyph. i. 66, in Mr. Greswell’s Dissertations on the Harmony of the Gospels, vol. i. p. 323, note.

Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)

1–11 · Homilies on 1 John

they say they have seen what they have not seen. Do we in this way point out the Church, my brethren? Is it not open? Is it not manifest? Has it not possessed all nations? Is not that fulfilled which so many years before was promised to Abraham, that in his seed should all nations be blessed? Gen. xxii. 18. Matt. v. 14. Isa. ii. 2. See on Ps. xxxvii. Ser. 2.

Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)

12–17 · Homilies on 1 John

14. These three there are, and thou canst find nothing whereby human cupidity can be tempted, but either by the lust of the flesh, or the lust of the eyes, or the pride of life. By these three was the Lord tempted of the devil. Matt iv. 1–10. Ps. lxxxii. 6. 1 John ii. 15–17.

Source · Public Domain (Nicene and Post-Nicene Fathers, Series 1, vol. 7, ed. Philip Schaff, Christian Literature Publishing Co., 1886-1888; CCEL marks it Public Domain)

14 more notes on this passage are in the library.

John Calvin

1 John 2:1-2 1. My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 1. Filioli mei, haec scribo vobis, ut non peccetis; quod si quis peccaverit, advocatum habemus apud Patrem, Jesum Christum justum: 2. And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world. 2. Et ipse est propitiatio pro peccatis nostris, non pro nostris autem solum, sed etiam pro totius mundi. 1. My little children. It is not only the sum and substance of the preceding doctrine, but the meaning of almost the whole gospel, that we are to depart from sin; and yet, though we are always exposed to God's judgment, we are certain that Christ so intercedes by the sacrifice of his death, that the Father is propitious to us. In the meantime, he also anticipates an objection, lest any one should think that he gave license to sin when he spoke of God's mercy, and shewed that it is presented to us all. He then joins together two parts of the gospel, which unreasonable men separate, and thus lacerate and mutilate. Besides, the doctrine of grace has always been calumniated by the ungodly. When the expiation of sins by Christ is set forth, they boastingly say that a license is given to sin. To obviate these calumnies, the Apostle testifies first that the design of his doctrine was to keep men from sinning; for when he says, that ye sin not, his meaning only is, that they, according to the measure of human infirmity, should abstain from sins. And to the same purpose is what I have already said respecting fellowship with God, that we are to be conformable to him. He is not, however, silent as to the gratuitous remission of sins; for though heaven should fall and all things be confounded, yet this part of truth ought never to be omitted; but, on the contrary, what Christ is ought to be preached clearly and distinctly. So ought we also to do at this day. As the flesh is inclined to wantonness, men ought to be carefully warned, that righteousness and salvation are provided in Christ for this end, that we may become the holy possession of God. Yet whenever it happens that men wantonly abuse the mercy of God, there are many snarlish men who load us with calumny, as though we gave loose reins to vices. We ought still boldly to go on and proclaim the grace of Christ, in which especially shines forth the glory of God, and in which consists the whole salvation of men. These barkings of the ungodly ought, I repeat it, to be wholly disregarded; for we see that the apostles were also by these barkings assailed. For this reason he immediately adds the second clause, that when we sin we have an advocate By these words he confirms what we have already said, that we are very far from being perfectly righteous, nay, that we contract new guilt daily, and that yet there is a remedy for reconciling us to God, if we flee to Christ; and this is alone that in which consciences call acquiesce, in which is included the righteousness of men, in which is founded the hope of salvation. The conditional particle, if, ought to be viewed as causal; for it cannot be but that we sin. In short, John means, that we are not only called away from sin by the gospel, because God invites us to himself, and offers to us the Spirit of regeneration, but that a provision is made for miserable sinners, that they may have God always propitious to them, and that the sins by which they are entangled, do not prevent them from becoming just, because they have a Mediator to reconcile them to God. But in order to shew how we return into favor with God, he says that Christ is our advocate; for he appears before God for this end, that he may exercise towards us the power and efficacy of his sacrifice. That this may be better understood, I will speak more homely. The intercession of Christ is a continual application of his death for our salvation. That God then does not im…

Source · Public Domain (CC Public Domain Mark 1.0)

1 John 2:3-6 3. And hereby we do know that we know him, if we keep his commandments. 3. Atque in hoc cognoscimus quod cognovimus eum, si praecepta ejus servamus. 4. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 4. Qui dicit, Novi eum, et praecepta ejus non servat, mendax est, et in eo veritas non est. 5. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 5. Qui vero servat ejus sermonem, vere in ipso charitas Dei perfecta est; in hoc cognoscimus quod in ipso sumus. 6. He that saith he abideth in him ought himself also so to walk,even as he walked. 6. Qui dicit se in eo manere, debet, sicut ille ambulavit, ita et ipse ambulare. 3 And hereby, or by this. After having treated of the doctrine respecting the gratuitous remission of sins, he comes to the exhortations which belong to it, and which depend on it. And first indeed he reminds us that the knowledge of God, derived from the gospel, is not ineffectual, but that obedience proceeds from it. He then shews what God especially requires from us, what is the chief thing in life, even love to God. What we read here of the living knowledge of God, the Scripture does not without reason repeat everywhere; for nothing is more common in the world than to draw the doctrine of religion to frigid speculations. In this way theology has been adulterated by the Sorbonian sophists, so that from their whole science not even the least spark of true religion shines forth. And curious men do everywhere learn so much from God's word, as enables them to prattle for the sake of display. In short, no evil has been more common in all ages than vainly to profess God's name. John then takes this principle as granted, that the knowledge of God is efficacious. He hence concludes, that they by no means know God who keep not his precepts or commandments. Plato, though groping in darkness, yet denied that "the beautiful" which he imagined, could be known, without filling man with the admiration of itself; so he says in his Phaedrus and in other places. How then is it possible for thee to know God, and to be moved by no feeling? Nor does it indeed proceed only from God's nature, that to know him is immediately to love him; but the Spirit also, who illuminates our minds, inspires our hearts with a feeling conformable to our knowledge. At the same time the knowledge of God leads us to fear him and to love him. For we cannot know him as Lord and Father, as he shews himself, without being dutiful children and obedient servants. In short, the doctrine of the gospel is a lively mirror in which we contemplate the image of God, and are transformed into the same, as Paul teaches us in 2 Corinthians 3:18. Where, therefore, there is no pure conscience, nothing can be there but an empty phantom of knowledge. We must notice the order when he says, We do know that we know him; for he intimates that obedience is so connected with knowledge, that the last is yet in order the first, as the cause is necessarily before its effect. If we keep his commandments But there is no one who in everything keeps them; there would thus be no knowledge of God in the world. To this I answer, that the Apostle is by no means inconsistent with himself; since he has before shewed that all are guilty before God, he does not understand that those who keep his commandments wholly satisfy the law (no such example can be found in the world;) but that they are such as strive, according to the capacity of human infirmity, to form their life in conformity to the will of God. For whenever Scripture speaks of the righteousness of the faithful, it does not exclude the remission of sins, but on the contrary, begins with it. But we are not hence to conclude that faith recumbs on works; for though every one receives a testimony to his faith from his works, yet it does not follow that it is founded on them, since they are added as an evide…

Source · Public Domain (CC Public Domain Mark 1.0)

1 John 2:7-11 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. 7. Fratres, non mandatum novum mandment scribo vobis, sed mandatum vetus, quod habuistis ab initio: mandatum vetus est sermo quem audistis ab initio. 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. 8. Rursum mandatum novum scribo vobis, quae est veritas in ipso et in vobis; quia tenebrae transeunt, et lumen verum jam lucet. 9. He that saith he is in the light, and hateth his brother, is in darkness even until now. 9. Quia dicit se in luce esse, et fratrem suum odit, in tenebr? est adhuc. 10. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. 10. Qui diligit fratrem suum, in luce manet, et offendiculum in eo non est. 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. 11. Qui vero fratrem suum odit, in tenebris ambulat, nec scit quo vadat, quia tenebrae excaecarunt oculos ejus. 7 Brethren, I write no new commandment This is an explanation of the preceding doctrine, that to love God is to keep his commandments. And not without reason did he largely dwell on this point. First, we know that novelty is disliked or suspected. Secondly, we do not easily undertake an unwonted yoke. In addition to these things, when we have embraced any kind of doctrine, we dislike to have anything changed or made new in it. For these reasons John reminds us, that he taught nothing respecting love but what had been heard by the faithful from the beginning, and had by long usage become old. Some explain oldness differently, even that Christ now prescribes no other rule of life under the Gospel than what God did formerly under the Law. This is indeed most true; nor do I object but that he afterwards calls in this sense the word of the gospel the old commandment But I think that he now means only, that these were the first elements of the gospel, that they had been thus taught from the beginning, that there was no reason why they should refuse that as unusual by which they ought to have been long ago imbued. For the relative seems to be used in a causative sense. He calls it then old, not because it was taught the fathers many ages before, but because it had been taught them on their new entrance into a religious life. And it served much to claim their faith, that it had proceeded from Christ himself from whom they had received the gospel. [64] The old commandment The word old, in this place, probably extends further; for the sentence is fuller, when he says, the word which ye have heard from the beginning is the old commandment And as I, indeed, think, he means that the gospel ought not to be received as a doctrine lately born, but what has proceeded from God, and is his eternal truth; as though he had said, "Ye ought not to measure the antiquity of the gospel which is brought to you, by time; since therein is revealed to you the eternal will of God: not only then has God delivered to you this rule of a holy life, when ye were first called to the faith of Christ, but the same has always been prescribed and approved by him." And, doubtless, this only ought to be deemed antiquity, and deserves faith and reverence, which has its origin from God. For the fictions of men, whatever long prescription of years they may have, cannot acquire so much authority as to subvert the truth of God. 8 Again, a new commandment Interpreters do not appear to me to have attained the meaning of the Apostle. He says new, because God, as it were, renews it by daily suggesting it, so that the faithful may practice it through their whole life, for nothing more excellent can be sought for by them. The elements which children learn give p…

Source · Public Domain (CC Public Domain Mark 1.0)

1 John 2:12-14 12. I write unto you, little children, because your sins are forgiven you for his name's sake. 12. Scribo vobis, filioli, quoniam remittuntur vobis peccata vestra propter homer ejus. 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. 13. Scribo vobis, patres, quoniam novistis eum qui est ab initio. Scribo vobis, adolescentes, quoniam vicistis malum illum. Scribo vobis, pueri, quoniam novistis Patrem. 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. 14. Scripsi vobis, patres, quoniam novistis eum qui est ab initio. Scripsi vobis, adolescentes, quia fortes estis, et verbum Dei manet in vobis, et vicistis malum illum. 12 Little children This is still a general declaration, for he does not address those only of a tender age, but by little children he means men of all ages, as in the first verse, and also hereafter. I say this, because interpreters have incorrectly applied the term to children. But John, when he speaks of children, calls them paidia, a word expressive of age; but here, as a spiritual father, he calls the old as well as the young, teknia He will, indeed, presently address special words to different ages; yet they are mistaken who think that he begins to do so here. But, on the contrary, lest the preceding exhortation should obscure the free remission of sins, he again inculcates the doctrine which peculiarly belongs to faith, in order that the foundation may with certainty be always retained, that salvation is laid up for us in Christ alone. Holiness of life ought indeed to be urged, the fear of God ought to be carefully enjoined, men ought to be sharply goaded to repentance, newness of life, together with its fruits, ought to be commended; but still we ought ever to take heed, lest the doctrine of faith be smothered, -- that doctrine which teaches that Christ is the only author of salvation and of all blessings; on the contrary, such moderation ought to be presented, that faith may ever retain its own primacy. This is the rule prescribed to us by John: having faithfully spoken of good works, lest he should seem to give them more importance than he ought to have done, he carefully calls us back to contemplate the grace of Christ. Your sins are forgiven you Without this assurance, religion would not be otherwise than fading and shadowy; nay, they who pass by the free remission of sins, and dwell on other things, build without a foundation. John in the meantime intimates, that nothing is more suitable to stimulate men to fear God than when they are rightly taught what blessing Christ has brought to them, as Paul does, when he beseeches by the bowels of God's mercies. (Philippians 2:1.) It hence appears how wicked is the calumny of the Papists, who pretend that the desire of doing what is right is frozen, when that is extolled which alone renders us obedient children to God. For the Apostle takes this as the ground of his exhortation, that we know that God is so benevolent to us as not to impute to us our sins. For his name's sake The material cause is mentioned, lest we should seek other means to reconcile us to God. For it would not be sufficient to know that God forgives us our sins, except we came directly to Christ, and to that price which he paid on the cross for us. And this ought the more to be observed, because we see that by the craft of Satan, and by the wicked fictions of men, this way is obstructed; for foolish men attempt to pacify God by various satisfactions, and devise innumerable kinds of expiations for the purpose of redeeming themselves. For as many means of deserving pardon we intrude on God, by so many obstacles are we prevented f…

Source · Public Domain (CC Public Domain Mark 1.0)

1 John 2:15-17 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. 15. Ne diligatis mundum, neque ea quae in mundo sunt: si quis diligit mundum non est charitas Patris in eo. 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. 16. Quia quicquid est in mundo (nempe concupiscentia carnis, concupiscentia oculorum, et superbia vitae) non est ex Patre, sed ex mundo est. 17. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. 17. Atqui mundus transit, et concupiscentia ejus; qui autem facit voluntatem Dei manet in aeternum. 15 Love not He had said before that the only rule for living religiously, is to love God; but as, when we are occupied with the vain love of the world, we turn away all our thoughts and affections another way, this vanity must first be torn away from us, in order that the love of God may reign within us. Until our minds are cleansed, the former doctrine may be iterated a hundred times, but with no effect: it would be like pouring water on a ball; you can gather, no, not a drop, because there is no empty place to retain water. [68] By the world understand everything connected with the present life, apart from the kingdom of God and the hope of eternal life. So he includes in it corruptions of every kind, and the abyss of all evils. In the world are pleasures, delights, and all those allurements by which man is captivated, so as to withdraw himself from God. [69] Moreover, the love of the world is thus severely condemned, because we must necessarily forget God and ourselves when we regard nothing so much as the earth; and when a corrupt lust of this kind rules in man, and so holds him entangled that he thinks not of the heavenly life, he is possessed by a beastly stupidity. If any man love the world He proves by an argument from what is contrary, how necessary it is to cast away the love of the world, if we wish to please God; and this he afterwards confirms by an argument drawn from what is inconsistent; for what belongs to the world is wholly at variance with God. We must bear in mind what I have already said, that a corrupt mode of life is here mentioned, which has nothing in common with the kingdom of God, that is, when men become so degenerated, that they are satisfied with the present life, and think no more of immortal life than mute animals. Whosoever, then, makes himself thus a slave to earthly lusts, cannot be of God. 16 The lust of the flesh, or, namely, the lust of the flesh. The old interpreter renders the verse otherwise, for from one sentence he makes two. Those Greek authors do better, who read these words together, "Whatever is in the world is not of God;" and then the three kinds of lusts they introduce parenthetically. For John, by way of explanation, inserted these three particulars as examples, that he might briefly shew what are the pursuits and thoughts of men who live for the world; but whether it be a full and complete division, it does not signify much; though you will not find a worldly man in whom these lusts do not prevail, at least one of them. It remains for us to see what he understands by each of these. The first clause is commonly explained of all sinful lusts in general; for the flesh means the whole corrupt nature of man. Though I am unwilling to contend, yet I am unwilling to dissemble that I approve of another meaning. Paul, when forbidding, in Romans 13:14, to make provision for the flesh as to its lusts, seems to me to be the best interpreter of this place. What, then, is the flesh there? even the body and all that belongs to it. What, then, is the lust or desire of the flesh, but when worldly men, seeking to live softly and delicately, are intent only on their own advantages? Well known from Cicero and others, is the threefold division made …

Source · Public Domain (CC Public Domain Mark 1.0)

1 John 2:18-19 18. Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 18. Filioli, novissima hora est; et sicut audistis quod Antichristus venturus sit, etiam nunc Antichristi multi coeperunt esse: unde scimus esse novissimam horam. 19. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out, that they might be made manifest that they were not all of us. 19. Ex nobis egressi sunt, sed non erant ex nobis; nam si fuissent ex nobis, permansissent utique nobiscum; sed ut manifesti fierent quod non erant omnes ex nobis. 18 It is the last time, or hour. He confirms the faithful against offenses by which they might have been disturbed. Already many sects had risen up, which rent the unity of faith and caused disorder in the churches. But the Apostle not only fortifies the faithful, lest they should falter, but turns the whole to a contrary purpose; for he reminds them that the last time had already come, and therefore he exhorts them to a greater vigilance, as though he had said, "Whilst various errors arise, it behooves you to be awakened rather than to be overwhelmed; for we ought hence to conclude that Christ is not far distant; let us then attentively look for him, lest he should come upon us suddenly." In the same way it behooves us to comfort ourselves at this day, and to see by faith the near advent of Christ, while Satan is causing confusion for the sake of disturbing the Church, for these are the signs of the last time. But so many ages having passed away since the death of John, seem to prove that this prophecy is not true: to this I answer, that the Apostle, according to the common mode adopted in the Scripture, declares to the faithful, that nothing more now remained but that Christ should appear for the redemption of the world. But as he fixes no time, he did not allure the men of that age by a vain hope, nor did he intend to cut short in future the course of the Church and the many successions of years during which the Church has hitherto remained in the world. And doubtless, if the eternity of God's kingdom be borne in mind, so long a time will appear to us as a moment. We must understand the design of the Apostle, that he calls that the last time, during which all things shall be so completed, that nothing will remain except the last revelation of Christ. As ye have heard that antichrist will come He speaks as of a thing well known. We may hence conclude that the faithful had been taught and warned from the beginning respecting the future disorder of the Church, in order that they might, carefully keep themselves in the faith they professed, and also instruct posterity in the duty of watchfulness. For it was God's will that his Church should be thus tried, lest any one knowingly and willingly should be deceived, and that there might be no excuse for ignorance. But we see that almost the whole world has been miserably deceived, as though not a word had been said about Antichrist. Moreover, under the Papacy there is nothing more notorious and common than the future coming of Antichrist; and yet they are so stupid, that they perceive not that his tyranny is exercised over them. Indeed, the same thing happens altogether to them as to the Jews; for though they hold the promises respecting the Messiah, they are yet further away from Christ than if they had never heard his name; for the imaginary Messiah, whom they have invented for themselves, turns them wholly aside from the Son of God; and were any one to shew Christ to them from the Law and the Prophets, he would only spend his labor in vain. The Popes have imagined an Antichrist, who for three years and a half is to harass the Church. All the marks by which the Spirit of God has pointed out Antichrist, clearly appear in the Pope; but the triennial Antichrist lays fast …

Source · Public Domain (CC Public Domain Mark 1.0)

1 John 2:20-23 20. But ye have an unction from the Holy One, and ye know all things. 20. Et vos unctionem habetis a Sancto, et novistis omnia. 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. 21. Non scripsi vobis, quia non noveritis veritatem; sed quia novistis eam, et quia omne mendacium ex veritate non est. 22. Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. 22. Quis est mendax, nisi qui negat Jesum esse Christum? Hic est antichristus, qui negat Patrem et Filium. 23. Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 23. Omnis qui negat Filium, neque Patrem habet. 20 But ye have an unction. The Apostle modestly excuses himself for having so earnestly warned them, lest they should think that they were indirectly reproved, as though they were rude and ignorant of those things which they ought to have well known. So Paul conceded wisdom to the Romans, that they were able and fit to admonish others. He at the same time shewed that they stood in need of being reminded, in order that they might rightly perform their duty. (Romans 15:14, 15.) The Apostles did not, however, speak thus in order to flatter them; but they thus wisely took heed lest their doctrine should be rejected by any, for they declared what was suitable and useful, not only to the ignorant, but also to those well instructed in the Lord's school. Experience teaches us how fastidious the ears of men are. Such fastidiousness ought indeed to be far away from the godly; it yet behooves a faithful and wise teacher to omit nothing by which he may secure a hearing from all. And it is certain that we receive what is said with less attention and respect, when we think that he who speaks disparages the knowledge which has been given us by the Lord. The Apostle by this praise did at the same time stimulate his readers, because they who were endued with the gift of knowledge, had less excuse if they did not surpass others in their proficiency. The state of the case is, that the Apostle did not teach them as though they were ignorant, and acquainted only with the first elements of knowledge, but reminded them of things already known, and also exhorted them to rouse up the sparks of the Spirit, that a full brightness might shine forth in them. And in the next words he explained himself, having denied that he wrote to them because they knew not the truth, but because they had been well taught in it; for had they been wholly ignorant and novices, they could not have comprehended his doctrine. Now, when he says that they knew all things, it is not to be taken in the widest sense, but ought to be confined to the subject treated of here. But when he says that they had an unction from the Holy One, he alludes, no doubt, to the ancient types. The oil by which the priests were anointed was obtained from the sanctuary; and Daniel mentions the coming of Christ as the proper time for anointing the Most Holy. (Daniel 9:24.) For he was anointed by the Father, that he might pour forth on us a manifold abundance from his own fullness. It hence follows that men are not rightly made wise by the acumen of their own minds, but by the illumination of the Spirit; and further, that we are not otherwise made partakers of the Spirit than through Christ, who is the true sanctuary and our only high priest. [70] 21 And that no lie is of the truth. He concedes to them a judgment, by which they could distinguish truth from falsehood; for it is not the dialectic proposition, that falsehood differs from truth, (such as are taught as general rules in the schools;) but what is said is applied to that which is practical and useful; as though he had said, that they did not only hold what was true, but were also so fortified against the impostures and fallacies of the ungodly, that they wisely took hee…

Source · Public Domain (CC Public Domain Mark 1.0)

1 John 2:24-29 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. 24. Ergo quod audistis ab initio, in vobis maneat: si in vobis manserit quod ab initio audistis, et vos in Patre et Filio manebitis. 25. And this is the promise that he hath promised us, even eternal life. 25. Atque haec est promissio, quam ipse nobis promisit, nempe vitae eternae (vel, quam nobis pollicitus est vitam eternam.) 26. These things have I written unto you concerning them that seduce you. 26. Haec scripsi vobis de iis qui seducunt vos. 27. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. 27. Et unctio quam accepistis ab eo, in vobis manet; neque opus habetis ut quis vos doceat; sed quemadmodum unctio docet vos de omnibus, et veritas est, et non est mendacium; et quemadmodum docuit vos, manete in eo (vel, in ea.) 28. And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. 28. Et nunc filioli, manete in eo, ut quum apparuerit, habeamus fiduciam, neque pudefiamus ab ejus praesentia. 29. If ye know that he is righteous, ye know that every one that doeth righteousness is born of him. 29. Si nostis quod justus sit, cognoscite quod quisquis facit justitiam ex eo genitus est. 24 Let that therefore abide in you He annexes an exhortation to the former doctrine; and that it might have more weight, he points out the fruit they would receive from obedience. He then exhorts them to perseverance in the faith, so that they might retain fixed in their hearts what they had learnt. But when he says, from the beginning, he does not mean that antiquity alone was sufficient to prove any doctrine true; but as he has already shown that they had been rightly instructed in the pure gospel of Christ, he concludes that they ought of right to continue in it. And this order ought to be especially noticed; for were we unwilling to depart from that doctrine which we have once embraced, whatever it may be, this would not be perseverance, but perverse obstinacy. Hence, discrimination ought to be exercised, so that a reason for our faith may be made evident from God's word: then let inflexible perseverance follow. The Papists boast of "a beginning," because they have imbibed their superstitions from childhood. Under this pretense they allow themselves obstinately to reject the plain truth. Such perverseness shews to us, that we ought always to begin with the certainty of truth. In that which ye have heard Here is the fruit of perseverance, that they in whom God's truth remains, remain in God. We hence learn what we are to seek in every truth pertaining to religion. He therefore makes the greatest proficiency, who makes such progress as wholly to cleave to God. But he in whom the Father dwells not through his Son, is altogether vain and empty, whatever knowledge he may possess. Moreover, this is the highest commendation of sound doctrine, that it unites us to God, and that in it is found whatever pertains to the real fruition of God. In the last place, he reminds us that it is real happiness when God dwells in us. The words he uses are ambiguous. They may be rendered, "This is the promise which he has promised to us, even eternal life." [73] You may, however, adopt either of these renderings, for the meaning is still the same. The sum of what is said is, that we cannot live otherwise than by nourishing to the end the seed of life sown in our hearts. John insists much on this point, that not only the beginning of a blessed life is to be found in the knowledge of Christ, but also its perfection. But no repetition of it can be too much, since it is well know…

Source · Public Domain (CC Public Domain Mark 1.0)

Jamieson–Fausset–Brown

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

Source · Public Domain (CC Public Domain Mark 1.0)

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

Source · Public Domain (CC Public Domain Mark 1.0)

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

Source · Public Domain (CC Public Domain Mark 1.0)

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

Source · Public Domain (CC Public Domain Mark 1.0)

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

Source · Public Domain (CC Public Domain Mark 1.0)

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

Source · Public Domain (CC Public Domain Mark 1.0)

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

Source · Public Domain (CC Public Domain Mark 1.0)

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

Source · Public Domain (CC Public Domain Mark 1.0)

20 more notes on this passage are in the library.

Jonathan Edwards

18 · Notes on the Bible

[484] 1 John ii. 18. “Little children, it is the last time; and as ye have heard that antichrists shall come, even now there are many antichrists, whereby we know it is the last time.” It is not reasonable to think that the apostle supposed, that this time was the latter part of the space that should be from Christ’s ascension to his second coming to the general judgment. For it is evident by what he here says, that he knew that the great antichrist should come before that. And if he supposed that this great antichrist now appeared, it is not likely that he would have expressed himself as he does, even now are there many antichrists. He would rather have said, “Even now antichrist is come;” and would have deciphered him, and pointed him forth. We must therefore understand the apostle thus: “It is now long since the apostles foretold the coming of antichrist, of which they told you in the first age of the Christian church, which reached from Christ’s ascension to the destruction of Jerusalem; and now, since Jerusalem’s destruction, has commenced the last state of things, the last age of the world, which is to continue from the destruction of Jerusalem, and the perfect abolishing of the Old-Testament dispensation to the end of the world, which the apostles had been wont to call the latter days, and last times; during which last age they foretold that antichrist should appear, 2 Thess. ii. 3., &c. 1 Tim. iv. 1., &c. 2 Tim. iii. 1., &c.; and now the spirit of antichrist doth very visibly appear; and there are many apostates and corrupters, that we may look upon as the forerunners of antichrist, and are therefore an evidence that we are now come to that last age in which it has been foretold that antichrist should arise; which should make you behave yourselves more circumspectly, for the apostles often told you that those last times wherein antichrist should appear would be perilous times.”

Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)