Here
the apostle encourages against sins of infirmity (ver. 1, 2), shows the true
knowledge and love of God (ver. 3-6), renews the precept of fraternal love
(ver. 7-11), addresses the several ages of Christians (ver. 12-14), warns
against worldly love (ver. 15-17), against seducers (ver. 18, 19), shows the
security of true Christians (ver. 20-27), and advises to abide in Christ,
ver. 28, 29.
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Christ
the Propitiation.
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A. D. 80.
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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: 2 And he is the propitiation
for our sins: and not for ours only, but also for the sins of the
whole world.
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, v. 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, &c., ch. i. 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, &c., v. 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 ch.
iii. 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. xii.
23. That believers may be encouraged to hope that their cause will go well,
as their Judge is represented to them in the relation of a Father, so their
advocate is recommended to them upon these considerations:-- 1. By his
person and personal names. It is Jesus Christ the Son of the Father,
one anointed by the Father for the whole office of mediation, the whole work
of salvation, and consequently for that of the intercessor or advocate. 2.
By his qualification for the office. It is Jesus Christ the righteous,
the righteous one in the court and sight of the Judge. This is not so
necessary in another advocate. Another advocate (or an advocate in another
court) may be an unjust person himself, and yet may have a just cause (and
the cause of a just person in that case) to plead, and may accordingly carry
his cause. But here the clients are guilty; their innocence and legal
righteousness cannot be pleaded; their sin must be confessed or supposed. It
is the advocate's own righteousness that he must plead for the criminals. He
has been righteous to the death, righteous for them; he has brought in
everlasting righteousness. This the Judge will not deny. Upon this score he
pleads, that the clients' sins may not be imputed to them. 3. By the plea he
has to make, the ground and basis of his advocacy: And he is the
propitiation for our sins, v. 2. He is the expiatory victim, the
propitiatory sacrifice that has been offered to the Judge for all our
offences against his majesty, and law, and government. In vain do the
professors of Rome distinguish between and advocate of redemption and an
advocate of intercession, or a mediator of such different service. The
Mediator of intercession, the Advocate for us, is the Mediator of
redemption, the propitiation for our sins. It is his propitiation that he
pleads. And we might be apt to suppose that his blood had lost its value and
efficacy if no mention had been made of it in heaven since the time it was
shed. But now we see it is of esteem there, since it is continually
represented in the intercession of the great advocate (the attorney-general)
for the church of God. He ever lives to make intercession for those that
come to God through him. 4. By the extent of his plea, the latitude of
his propitiation. It is not confined to one nation; and not particularly to
the ancient Israel of God: He is the propitiation for our sins; and not
for ours only (not only for the sins of us Jews, us that are Abraham's
seed according to the flesh), but also for those of the whole world (v.
2); not only for the past, or us present believers, but for the sins of all
who shall hereafter believe on him or come to God through him. The extent
and intent of the Mediator's death reach to all tribes, nations, and
countries. As he is the only, so he is the universal atonement and
propitiation for all that are saved and brought home to God, and to his
favour and forgiveness.
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The
Believer's Duty.
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A. D. 80.
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3 And hereby we do know that we know him, if
we keep his commandments. 4 He that saith, I know him, and
keepeth not his commandments, is a liar, and the truth is not in him.
5 But whoso keepeth his word, in him verily is the love of God perfected:
hereby know we that we are in him. 6 He that saith he abideth in
him ought himself also so to walk, even as he walked.
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, v. 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,
v. 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,
&c., Rom. ii. 17, &c. 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, v.
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 v. 15, The
love of (to) the Father is not in him; so ch. iii. 17, How
dwelleth the love of (to) God in him? Now light is to kindle love; and
love must and will keep the word of God; it enquires wherein the beloved may
be pleased and served, and, finding he will be so by observance of his
declared will, there it employs and exerts itself; there love is
demonstrated; there it has its perfect (or complete) exercise, operation,
and delight; and hereby (by this dutiful attendance to the will of God, or
Christ) we know that we are in him (v. 5), we know that we
belong to him, and that we are united to him by that Spirit which elevates
and assists us to this obedience; and if we acknowledge our relation to him,
and our union with him, it must have this continued enforcement upon us: He
that saith he abideth in him ought himself to walk even as he walked, v.
6. The Lord Christ was an inhabitant of this world, and walked here below;
here he gave a shining example of absolute obedience to God. Those who
profess to be on his side, and to abide with him, must walk with him, walk
after his pattern and example. The partisans of the several sects of
philosophers of old paid great regard to the dictates and practice of their
respective teachers and sect-masters; much more should the Christian, he who
professes to abide in and with Christ, aim to resemble his infallible Master
and head, and conform to his course and prescriptions: Then are you my
friends if you do whatsoever I command you, John xv. 14.
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The
Law of Love.
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A. D. 80.
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7 Brethren, I write no new commandment unto
you, but an old commandment which ye had from the beginning. The old
commandment is the word which ye have heard from the beginning.
8 Again, a new commandment I write unto you, which thing is true in him and
in you: because the darkness is past, and the true light now shineth.
9 He that saith he is in the light, and hateth his brother, is in darkness
even until now. 10 He that loveth his brother abideth in the
light, and there is none occasion of stumbling in him. 11 But he
that hateth his brother is in darkness, and walketh in darkness, and knoweth
not whither he goeth, because that darkness hath blinded his eyes.
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 (ch. iii. 11), and the old commandment, 2 John
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, v. 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, v. 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 (v. 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, v. 9. It is proper for sincere Christians
to acknowledge what God has done for their souls; but in the visible church
there are often those who assume to themselves more than is true, there are
those who say they are in the light, the divine revelation has made its
impression upon their minds and spirits, and yet they walk in hatred and
enmity towards their Christian brethren; these cannot be swayed by the sense
of the love of Christ to their brethren, and therefore remain in their dark
state, notwithstanding their pretended conversion to the Christian religion.
2. He who is governed by such love approves his light to be good and
genuine: He that loveth his brother (as his brother in Christ) abideth
in the light, v. 10. He sees the foundation and reason of
Christian love; he discerns the weight and value of the Christian
redemption; he sees how meet it is that we should love those whom Christ
hath loved; and then the consequence will be that there is no occasion of
stumbling in him (v. 10); he will be no scandal, no
stumbling-block, to his brother; he will conscientiously beware that he
neither induce his brother to sin nor turn him out of the way of religion,
Christian love teaches us highly to value our brother's soul, and to dread
every thing that will be injurious to his innocence and peace. 3. Hatred is
a sign of spiritual darkness: But he that hateth his brother is in
darkness, v. 11. Spiritual light is instilled by the Spirit of
grace, and one of the first-fruits of that Spirit is love; he then
who is possessed with malignity towards a Christian brother must needs be
destitute of spiritual light; consequently he walks in darkness (v.
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, v. 11. The darkness of
regeneracy, evidenced by a malignant spirit, is contrary to the light of
life; where that darkness dwells, the mind, the judgment, and the conscience
will be darkened, and so will mistake the way to heavenly endless life. Here
we may observe how effectually our apostle is now cured of his once hot and
flaming spirit. Time was when he was for calling for fire from heaven
upon poor ignorant Samaritans who received them not, Luke ix. 54. But his
Lord had shown him that he knew not his own spirit, nor whither it led him.
Having now imbibed more of the Spirit of Christ, he breathes out good-will
to man, and love to all the brethren. It is the Lord Jesus that is the great
Master of love: it is his school (his own church) that is the school of
love. His disciples are the disciples of love, and his family must be the
family of love.
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Against
the Love of the World.
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A. D. 80.
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12 I write unto you, little children, because
your sins are forgiven you for his name's sake. 13 I write unto
you, fathers, because ye have known him that is from the beginning. I
write unto you, young men, because ye have overcome the wicked one. I write
unto you, little children, because ye have known the Father. 14
I have written unto you, fathers, because ye have known him that is
from the beginning. I have written unto you, young men, because ye are
strong, and the word of God abideth in you, and ye have overcome the wicked
one. 15 Love not the world, neither the things that are
in the world. If any man love the world, the love of the Father is not in
him. 16 For all that is in the world, the lust of the
flesh, and the lust of the eyes, and the pride of life, is not of the
Father, but is of the world. 17 And the world passeth away, and
the lust thereof: but he that doeth the will of God abideth for ever.
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,
v. 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, v. 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, v. 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. viii. 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 (v. 13, 14), unto you, Mnasons, you old
disciples, Acts xxi. 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, v. 13, 14. Old men have
knowledge and experience, and expect deference. The apostle is ready to own
the knowledge of old Christians, and to congratulate them thereupon. They
know the Lord Christ, particularly him that was from the beginning;
as ch. i. 1. As Christ is Alpha and Omega, so he must
be the beginning and end of our Christian knowledge. I count all things
but loss for the excellency of the knowledge of Christ Jesus my Lord,
Phil. iii. 8. Those who know him that was from the beginning, before this
world was made, may well be induced thereby to relinquish this world. Then,
3. To the middle age of Christians, to those who are in their bloom and
flower: I write unto you, young men, v. 13, 14. There are the
adult in Christ Jesus, those that have arrived at the strength of spirit and
sound sense and can discern between good and evil. The apostle applies to
them upon these accounts:-- (1.) Upon the account of their martial exploits.
Dexterous soldiers they are in the camp of Christ: Because you have
overcome the wicked one, v. 13. There is a wicked one that is
continually warring against souls, and particularly against the disciples:
but those that are well taught in Christ's school can handle their arms and
vanquish the evil one; and those that can vanquish him may be called to
vanquish the world too, which is so great an instrument for the devil. (2.)
Upon the account of their strength, discovered in this their achievement: Because
you are strong, and you have overcome the wicked one, v. 14.
Young men are wont to glory in their strength; it will be the glory of
youthful persons to be strong in Christ and in his grace; it will be their
glory, and it will try their strength, to overcome the devil; if they be not
too hard for the devil, he will be too hard for them. Let vigorous
Christians show their strength in conquering the world; and the same
strength must be exerted in overcoming the world as is employed in
overcoming the devil. (3.) Because of their acquaintance with the word of
God: And the word of God abideth in you, v. 14. The word of
God must abide in the adult disciples; it is the nutriment and supply of
strength to them; it is the weapon by which they overcome the wicked one;
the sword of the Spirit, whereby they quench his fiery darts: and those in
whom the word of God dwells are well furnished for the conquest of the
world.
II. We have the dehortation or dissuasion thus prefaced and introduced, a
caution fundamental to vital practical religion: "Love not the
world, neither the things that are in the world, v. 15. Be
crucified to the world, be mortified to the things, to the affairs and
enticements, of it." The several degrees of Christians should unite in
this, in being dead to the world. Were they thus united, they would soon
unite upon other accounts: their love should be reserved for God; throw it
not away upon the world. Now here we see the reasons of this dissuasion and
caution. They are several, and had need to be so; it is hard to dispute or
dissuade disciples themselves from the love of the world. These reasons are
taken,
1. From the inconsistency of this love with the love of God: If any man
love the world, the love of the Father is not in him, v. 15. The
heart of man is narrow, and cannot contain both loves. The world draws down
the heart from God; and so the more the love of the world prevails the more
the love of God dwindles and decays.
2. From the prohibition of worldly love or lust; it is not ordained of God: It
is not of the Father, but is of the world, v. 16. This love or
lust is not appointed of God (he calls us from it), but it intrudes itself
from the world; the world is a usurper of our affection. Now here we have
the due consideration and notion of the world, according to which it is to
be crucified and renounced. The world, physically considered, is
good, and is to be admired as the work of God and a glass in which his
perfections shine; but it is to be considered in its relation to us now in
our corrupted state, and as it works upon our weakness and instigates and
inflames our vile affections. There is great affinity and alliance between
this world and the flesh, and this world intrudes and encroaches upon the
flesh, and thereby makes a party against God. The things of the world
therefore are distinguished into three classes, according to the three
predominant inclinations of depraved nature; as, (1.) There is the lust
of the flesh. The flesh here, being distinguished from the eyes
and the life, imports the body. The lust of the flesh is,
subjectively, the humour and appetite of indulging fleshly pleasures; and,
objectively, all those things that excite and inflame the pleasures of the
flesh. This lust is usually called luxury. (2.) There is the lust
of the eyes. The eyes are delighted with treasures; riches and rich
possessions are craved by an extravagant eye; this is the lust of
covetousness. 3. There is the pride of life. A vain mind craves all
the grandeur, equipage, and pomp of a vain-glorious life; this is ambition,
and thirst after honour and applause. This is, in part, the disease of the
ear; it must be flattered with admiration and praise. The objects of these
appetites must be abandoned and renounced; as they engage and engross the
affection and desire, they are not of the Father, but of the world, v.
16. The Father disallows them, and the world should keep them to itself. The
lust or appetite to these things must be mortified and subdued; and so the
indulging of it is not appointed by the Father, but is insinuated by the
ensnaring world.
3. From the vain and vanishing state of earthly things and the enjoyment of
them. And the world passeth away, and the lust thereof, v. 17.
The things of the world are fading and dying apace. The lust itself and the
pleasure of it wither and decay; desire itself will ere long fail and cease,
Eccl. xii. 5. And what has become of all the pomp and pleasure of all those
who now lie mouldering in the grave?
4. From the immortality of the divine lover, the lover of God: But he
that doeth the will of God, which must be the character of the lover of
God, in opposition to this lover of the world, abideth for ever, v.
17. The object of his love in opposition to the world that passeth
away, abideth for ever; his sacred passion or affection, in opposition
to the lust that passeth away, abideth for ever; love shall never fail; and
he himself is an heir of immortality and endless life, and shall in time be
translated thither.
From the whole of these verses we should observe the purity and spirituality
of the apostolical doctrine. The animal life must be subjected to the
divine; the body with its affections should be swayed by religion, or the
victorious love of God.
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Concerning Antichrist.
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A. D. 80.
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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. 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.
Here is, I. A moral prognostication of the time; the end is coming: Little
children, it is the last time, v. 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. ix. 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 (v.
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, v. 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, 2 Thess. ii. 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, Matt. xxiv. 24. And these were the forerunners of the dissolution
of the Jewish state, nation, and religion: Whereby we know it is the last
time, v. 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 (v. 19), from our company and communion;"
possibly from the church of Jerusalem, or some of the churches of Judea, as
Acts xv. 1, Certain men came down from Judea, and taught the brethren,
&c. 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 (v. 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, v.
19. The church knows not well who are its vital members and who are not; and
therefore the church, considered as internally sanctified, may well be
styled invisible. Some of the hypocritical must be manifested here,
and that for their own shame and benefit too, in their reduction to the
truth, if they have not sinned unto death, and for the terror and caution of
others. You therefore, beloved, seeing you know these things before,
beware lest you also, being led away with the error of the wicked, fall from
your own stedfastness. But grow in grace, &c., 2 Pet. iii. 17, 18.
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Concerning Antichrist.
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A. D. 80.
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20 But ye have an unction from the Holy One,
and ye know all things. 21 I have not written unto you because
ye know not the truth, but because ye know it, and that no lie is of the
truth. 22 Who is a liar but he that denieth that Jesus is the
Christ? He is antichrist, that denieth the Father and the Son.
23 Whosoever denieth the Son, the same hath not the Father: (but) he that
acknowledgeth the Son hath the Father also. 24 Let that
therefore abide in you, which ye have heard from the beginning. If that
which ye have heard from the beginning shall remain in you, ye also shall
continue in the Son, and in the Father. 25 And this is the
promise that he hath promised us, even eternal life. 26
These things have I written unto you concerning them that seduce
you. 27 But the anointing which ye have received of him abideth
in you, and ye need not that any man teach you: but as the same anointing
teacheth you of all things, and is truth, and is no lie, and even as it hath
taught you, ye shall abide in him.
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. iii. 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
(v. 20), all these things concerning Christ and his religion; it was
promised and given you for that end," John xiv. 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, v. 21. I
could not then be so well assured of your stability therein, nor
congratulate you on your unction from above." It is good to surmise
well concerning our Christian brethren; we ought to do so till evidence
overthrows our surmise: a just confidence in religious persons may both
encourage and contribute to their fidelity. 2. By way of assertion and
acknowledgment, as relying upon their judgment in these things: But
because you know it (you know the truth in Jesus), and that no lie is
of the truth. Those who know the truth in any respect are thereby
prepared to discern what is contrary thereto and inconsistent therewith. Rectum
est index sui et obliqui--The line which shows itself to be straight shows
also what line is crooked. Truth and falsehood do not well mix and suit
together. Those that are well acquainted with Christian truth are thereby
well fortified against antichristian error and delusion. No lie belongs to
religion, either natural or revealed. The apostles most of all condemned
lies, and showed the inconsistency of lies with their doctrine: they would
have been the most self-condemned persons had they propagated the truth by
lies. It is a commendation of the Christian religion that it so well accords
with natural religion, which is the foundation of it, that it so well
accords with the Jewish religion, which contained the elements or rudiments
of it. No lie is of the truth; frauds and impostures then are very
unfit means to support and propagate the truth. I suppose it had been better
with the state of religion if they had never been used. The result of them
appears in the infidelity of our age; the detection of ancient pious frauds
and wiles has almost run our age into atheism and irreligion; but the
greatest actors and sufferers for the Christian revelation would assure us
that no lie is of the truth.
III. The apostle further impleads and arraigns these seducers who had newly
arisen. 1. They are liars, egregious opposers of sacred truth: Who
is a liar, or the liar, the notorious liar of the time and age in which
we live, but he that denieth that Jesus is the Christ? The great and
pernicious lies that the father of lies, or of liars, spreads in the world,
were of old, and usually are, falsehoods and errors relating to the person
of Christ. There is no truth so sacred and fully attested but some or other
will contradict or deny it. That Jesus of Nazareth was the Son of God had
been attested by heaven, and earth, and hell. It should seem that some, in
the tremendous judgment of God, are given up to strong delusions. 2. They
are direst enemies to God as well as to the Lord Christ: He is antichrist
who denieth the Father and the Son, v. 22. He that opposes Christ
denies the witness and testimony of the Father, and the seal that he hath
given to his Son; for him hath God the Father sealed, John vi. 27.
And he that denies the witness and testimony of the Father, concerning Jesus
Christ denies that God is the Father of the Lord Jesus Christ, and
consequently abandons the knowledge of God in Christ, and thereupon the
whole revelation of God in Christ, and particularly of God in Christ reconciling
the world unto himself; and therefore the apostle may well infer, Whosoever
denies the Son the same has not the Father (v. 23); he has not
the true knowledge of the Father, for the Son has most and best revealed
him; he has no interest in the Father, in his favour, and grace, and
salvation, for none cometh to the Father but by the Son. But, as some
copies add, he that acknowledgeth the Son has the Father also, v.
23. As there is an intimate relation between the Father and the Son, so
there is an inviolable union in the doctrine, knowledge, and interests of
both; so that he who has the knowledge of, and right to, the Son, has the
knowledge of, and right to, the Father also. Those that adhere to the
Christian revelation hold the light and benefit of natural religion withal.
IV. Hereupon the apostle advises and persuades the disciples to continue in
the old doctrine at first communicated to them: Let that therefore abide
in you which you have heard from the beginning, v. 24. Truth is
older than error. The truth concerning Christ, that was at first delivered
to the saints, is not to be exchanged for novelties. So sure were the
apostles of the truth of what they had delivered concerning Christ, and from
him, that after all their toils and sufferings they were not willing to
relinquish it. The Christian truth may plead antiquity, and be recommended
thereby. This exhortation is enforced by these considerations:--
1. From the sacred advantage they will receive by adhering to the primitive
truth and faith. (1.) They will continue thereby in holy union with God and
Christ: If that which you have heard from the beginning shall remain in
you, you also shall continue in the Son and in the Father, v. 24.
It is the truth of Christ abiding in us that is the means of severing us
from sin and uniting us to the Son of God, John xv. 3, 4. The Son is the
medium or the Mediator by whom we are united to the Father. What value then
should we put upon gospel truth! (2.) They will thereby secure the promise
of eternal life: And this is the promise that he (even God the
Father, ch. v. 11) hath promised us, even eternal life, v.
25. Great is the promise that God makes to his faithful adherents. It is
suitable to his own greatness, power, and goodness. It is eternal life,
which none but God can give. The blessed God puts great value upon his Son,
and the truth relating to him, when he is pleased to promise to those who
continue in that truth (under the light, and power, and influence of it) eternal
life. Then the exhortation aforesaid is enforced,
2. From the design of the apostle's writing to them. This letter is to
fortify them against the deceivers of the age: "These things have I
written to you concerning those that seduce you (v. 26), and
therefore, if you continue not in what you have heard from the beginning,
my writing and service will be in vain." We should beware lest the
apostolical letters, yea, lest the whole scripture of God, should be to us
insignificant and fruitless. I have written to him the great things of my
law (and my gospel too), but they were counted as a strange thing,
Hos. viii. 12.
3. From the instructive blessing they had received from heaven: But the
anointing which you have received from him abideth in you, v. 27.
True Christians have an inward confirmation of the divine truth they have
imbibed: the Holy Spirit has imprinted it on their minds and hearts. It is
meet that the Lord Jesus should have a constant witness in the hearts of his
disciples. The unction, the pouring out of the gifts of grace upon sincere
disciples, is a seal to the truth and doctrine of Christ, since none giveth
that seal but God. Now he who establisheth us with you (and you with
us) in Christ, and hath anointed us, is God, 2 Cor. i. 21. This
sacred chrism, or divine unction, is commended on these accounts:-- (1.) It
is durable and lasting; oil or unguent is not so soon dried up as water: it abideth
in you, v. 27. Divine illumination, in order to confirmation,
must be something continued or constant. Temptations, snares, and
seductions, arise. The anointing must abide. (2.) It is better than human
instruction: "And you need not that any man teach you, v.
27. Not that this anointing will teach you without the appointed ministry.
It could, if God so pleased; but it will not, though it will teach you
better than we can: And you need not that any man teach you, v.
27. You were instructed by us before you were anointed; but now our teaching
is nothing in comparison to that. Who teacheth like him?" Job
xxxvi. 22. The divine unction does not supersede ministerial teaching, but
surmount it. (3.) It is a sure evidence of truth, and all that it teaches is
infallible truth: But as the same anointing teacheth you of all things,
and is truth, and is no lie, v. 27. The Holy Spirit must needs be
the Spirit of truth, as he is called, John xiv. 17. The instruction
and illumination that he affords must needs be in and of the truth. The
Spirit of truth will not lie; and he teacheth all things, that is, all
things in the present dispensation, all things necessary to our knowledge of
God in Christ, and their glory in the gospel. And, (4.) It is of a
conservative influence; it will preserve those in whom it abides against
seducers and their seduction: "And even as it hath taught you you
shall abide in him, v. 27. It teaches you to abide in Christ;
and, as it teaches you, it secures you; it lays a restraint upon your minds
and hearts, that you may not revolt from him. And he that hath anointed
us is God, who also hath sealed us for himself, and given the earnest
of the Spirit in our hearts." 2 Cor. i. 21, 22.
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Christ's Second Appearance.
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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. 29 If ye know that he is righteous, ye
know that every one that doeth righteousness is born of him.
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, v. 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, v. 28. It is here taken for granted that the Lord Jesus
will come again. This was part of that truth they had heard 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 mh
aiscunqwmen 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, Mark viii. 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,
v. 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.
ii. 10. "Since then you know that the Lord Christ is righteous
(righteous in his quality and capacity, the Lord our righteousness, and the
Lord our sanctifier or our sanctification, as 1 Cor. i. 30), you cannot but
know thereupon" (or know you, it is for your consideration and regard)
"that he who by the continued practice of Christianity abideth in him
is born of him." The new spiritual nature is derived from the Lord
Christ. He that is constant to the practice of religion in trying times
gives good evidence that he is born from above, from the Lord Christ. The
Lord Christ is an everlasting Father. It is a great privilege and dignity to
be born of him. Those that are so are the children of God. To as many as
received him to them gave he power to become the sons of God, John i.
12. And this introduces the context of the following chapter.
