<hi type="bold">16. all that is in the world--</hi>can be classed under one or other of the three; the world contains these and no more.

<hi type="bold">lust of the flesh--</hi>that is, the lust which has its seat and source in our lower animal nature. Satan tried this temptation the first on Christ: <reference osisRef="Luke.4.3">Lu 4:3</reference>, "Command this stone that it be made bread." Youth is especially liable to fleshly lusts.

<hi type="bold">lust of the eyes--</hi>the avenue through which outward things of the world, riches, pomp, and beauty, inflame us. Satan tried this temptation on Christ when he showed Him the kingdoms of the world in a moment. By the lust of the eyes David (<reference osisRef="2Sam.11.2">2Sa 11:2</reference>) and Achan fell (<reference osisRef="Josh.7.21">Jos 7:21</reference>). Compare David's prayer, <reference osisRef="Ps.119.37">Psa 119:37</reference>; Job's resolve, <reference osisRef="Ps.31.1">Psa 31:1</reference>; <reference osisRef="Matt.5.28">Mt 5:28</reference>. The only good of worldly riches to the possessor is the beholding them with the eyes. Compare <reference osisRef="Luke.14.18">Lu 14:18</reference>, "I must go and SEE it."

<hi type="bold">pride of life--</hi>literally, "arrogant assumption": vainglorious display. Pride was Satan's sin whereby he fell and forms the link between the two foes of man, the world (answering to "the lust of the eyes") and the devil (as "the lust of the flesh" is the third foe). Satan tried this temptation on Christ in setting Him on the temple pinnacle that, in spiritual pride and presumption, on the ground of His Father's care, He should cast Himself down. The same three foes appear in the three classes of soil on which the divine seed falls: the wayside hearers, the devil; the thorns, the world; the rocky undersoil, the flesh (<reference osisRef="Matt.13.18-Matt.13.23">Mt 13:18-23</reference>; <reference osisRef="Mark.4.3-Mark.4.8">Mr 4:3-8</reference>). 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," <reference osisRef="Gen.3.6">Ge 3:6</reference> (one manifestation of "the pride of life," the desire to know above what God has revealed, <reference osisRef="Col.2.8">Col 2:8</reference>, the pride of unsanctified knowledge).

<hi type="bold">of--</hi>does not spring from "the Father" (used in relation to the preceding "little children," <reference osisRef="1John.2.12">1Jo 2:12</reference>, or "little sons"). He who is born of God alone turns to God; he who is of the world turns to the world; the sources of love to God and love to the world, are irreconcilably distinct.

16. all that is in the world-- can be classed under one or other of the three; the world contains these and no more. lust of the flesh-- that is, the lust which has its seat and source in our lower animal nature. Satan tried this temptation the first on Christ: Lu 4:3, "Command this stone that it be made bread." Youth is especially liable to fleshly lusts. lust of the eyes-- the avenue through which outward things of the world, riches, pomp, and beauty, inflame us. Satan tried this temptation on Christ when he showed Him the kingdoms of the world in a moment. By the lust of the eyes David (2Sa 11:2) and Achan fell (Jos 7:21). Compare David's prayer, Psa 119:37; Job's resolve, Psa 31:1; Mt 5:28. The only good of worldly riches to the possessor is the beholding them with the eyes. Compare Lu 14:18, "I must go and SEE it." pride of life-- literally, "arrogant assumption": vainglorious display. Pride was Satan's sin whereby he fell and forms the link between the two foes of man, the world (answering to "the lust of the eyes") and the devil (as "the lust of the flesh" is the third foe). Satan tried this temptation on Christ in setting Him on the temple pinnacle that, in spiritual pride and presumption, on the ground of His Father's care, He should cast Himself down. The same three foes appear in the three classes of soil on which the divine seed falls: the wayside hearers, the devil; the thorns, the world; the rocky undersoil, the flesh (Mt 13:18-23; Mr 4:3-8). 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," Ge 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," 1Jo 2:12, or "little sons"). He who is born of God alone turns to God; he who is of the world turns to the world; the sources of love to God and love to the world, are irreconcilably distinct.


<hi type="bold">17. the world--</hi>with all who are of the world worldly.

<hi type="bold">passeth away--</hi>Greek, "is passing away" even now.

<hi type="bold">the lust thereof--</hi>in its threefold manifestation (<reference osisRef="1John.2.16">1Jo 2:16</reference>).

<hi type="bold">he that doeth the will of God--</hi>not his own fleshly will, or the will of the world, but that of God (<reference osisRef="1John.2.3">1Jo 2:3</reference>, <reference osisRef="2Cor.2.6">6</reference>), especially in respect to love.

<hi type="bold">abideth for ever--</hi>"even as God also abideth for ever" (with whom the godly is one; compare <reference osisRef="Ps.55.19">Psa 55:19</reference>, "God, even He that abideth of old): a true comment, which Cyprian and Lucifer have added to the text without support of Greek manuscripts. In contrast to the three passing lusts of the world, the doer of God's will has three abiding goods, "riches, honor, and life" (<reference osisRef="Prov.22.4">Pr 22:4</reference>).

17. 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 (1Jo 2:16). he that doeth the will of God-- not his own fleshly will, or the will of the world, but that of God (1Jo 2:3, 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. In contrast to the three passing lusts of the world, the doer of God's will has three abiding goods, "riches, honor, and life" (Pr 22:4).


<hi type="bold">18. Little children--</hi>same Greek as <reference osisRef="1John.2.13">1Jo 2:13</reference>; children in age. After the fathers and young men were gone, "the last time" with its "many Antichrists" was about to come suddenly on the children. "In this last hour we all even still live" [Bengel]. Each successive age has had in it some of the signs of "the last time" which precedes Christ's coming, in order to keep the Church in continual waiting for the Lord. The connection with <reference osisRef="1John.2.15-1John.2.17">1Jo 2:15-17</reference> is: There are coming those seducers who are of the world (<reference osisRef="1John.4.5">1Jo 4:5</reference>), and would tempt you to go out from us (<reference osisRef="1John.2.19">1Jo 2:19</reference>) and deny Christ (<reference osisRef="1John.2.22">1Jo 2:22</reference>).

<hi type="bold">as ye have heard--</hi>from the apostles, preachers of the Gospel (for example, <reference osisRef="2Thess.2.3-2Thess.2.10">2Th 2:3-10</reference>; and in the region of Ephesus, <reference osisRef="Acts.20.29">Ac 20:29</reference>, <reference osisRef="Acts.20.30">30</reference>).

<hi type="bold">shall come--</hi>Greek, "cometh," namely, out of his own place. Antichrist is interpreted in two ways: a false Christ (<reference osisRef="Matt.24.5">Mt 24:5</reference>, <reference osisRef="Matt.24.24">24</reference>), literally, "instead of Christ"; or an adversary of Christ, literally, "against Christ." As John never uses pseudo-Christ, or "false Christ," for Antichrist, it is plain he means an adversary of Christ, claiming to himself what belongs to Christ, and wishing to substitute himself for Christ as the supreme object of worship. He denies the Son, not merely, like the pope, acts in the name of the Son, <reference osisRef="2Thess.2.4">2Th 2:4</reference>, "Who opposeth himself (Greek, " ANTI-keimenos") [to] all that is called God," decides this. For God's great truth, "God is man," he would substitute his own lie, "man is God" [Trench].

<hi type="bold">are there--</hi>Greek, "there have begun to be"; there have arisen. These "many Antichrists" answer to "the spirit of lawlessness (Greek) doth already work." The Antichristian principle appeared then, as now, in evil men and evil teachings and writings; but still "THE Antichrist" means a hostile person, even as "THE Christ" is a personal Saviour. As "cometh" is used of Christ, so here of Antichrist, the embodiment in his own person of all the Antichristian features and spirit of those "many Antichrists" which have been, and are, his forerunners. John uses the singular of him. No other New Testament writer uses the term. He probably answers to "the little horn having the eyes of a man, and speaking great things" (<reference osisRef="Dan.7.8">Da 7:8</reference>, <reference osisRef="Dan.7.20">20</reference>); "the man of sin, son of perdition" (<reference osisRef="2Thess.2.3">2Th 2:3</reference>); "the beast ascending out of the bottomless pit" (<reference osisRef="Rev.11.7">Re 11:7</reference>; <reference osisRef="Rev.17.8">17:8</reference>), or rather, "the false prophet," the same as "the second beast coming up out of the earth" (Re 13:11-18; 16:<reference osisRef="Rev.18.13">13</reference>).

18. Little children-- same Greek as 1Jo 2:13; children in age. After the fathers and young men were gone, "the last time" with its "many Antichrists" was about to come suddenly on the children. "In this last hour we all even still live" [Bengel]. Each successive age has had in it some of the signs of "the last time" which precedes Christ's coming, in order to keep the Church in continual waiting for the Lord. The connection with 1Jo 2:15-17 is: There are coming those seducers who are of the world (1Jo 4:5), and would tempt you to go out from us (1Jo 2:19) and deny Christ (1Jo 2:22). as ye have heard-- from the apostles, preachers of the Gospel (for example, 2Th 2:3-10; and in the region of Ephesus, Ac 20:29, 30). shall come-- Greek, "cometh," namely, out of his own place. Antichrist is interpreted in two ways: a false Christ (Mt 24:5, 24), literally, "instead of Christ"; or an adversary of Christ, literally, "against Christ." As John never uses pseudo-Christ, or "false Christ," for Antichrist, it is plain he means an adversary of Christ, claiming to himself what belongs to Christ, and wishing to substitute himself for Christ as the supreme object of worship. He denies the Son, not merely, like the pope, acts in the name of the Son, 2Th 2:4, "Who opposeth himself (Greek, " ANTI-keimenos") [to] all that is called God," decides this. For God's great truth, "God is man," he would substitute his own lie, "man is God" [Trench]. are there-- Greek, "there have begun to be"; there have arisen. These "many Antichrists" answer to "the spirit of lawlessness (Greek) doth already work." The Antichristian principle appeared then, as now, in evil men and evil teachings and writings; but still "THE Antichrist" means a hostile person, even as "THE Christ" is a personal Saviour. As "cometh" is used of Christ, so here of Antichrist, the embodiment in his own person of all the Antichristian features and spirit of those "many Antichrists" which have been, and are, his forerunners. John uses the singular of him. No other New Testament writer uses the term. He probably answers to "the little horn having the eyes of a man, and speaking great things" (Da 7:8, 20); "the man of sin, son of perdition" (2Th 2:3); "the beast ascending out of the bottomless pit" (Re 11:7; 17:8), or rather, "the false prophet," the same as "the second beast coming up out of the earth" (Re 13:11-18; 16:13).


<hi type="bold">19. out from us--</hi>from our Christian communion. Not necessarily a formal secession or going out: thus Rome has spiritually gone out, though formally still of the Christian Church.

<hi type="bold">not of us--</hi>by spiritual fellowship (<reference osisRef="1John.1.3">1Jo 1:3</reference>). "They are like bad humors in the body of Christ, the Church: when they are vomited out, then the body is relieved; the body of Christ is now still under treatment, and has not yet attained the perfect soundness which it shall have only at the resurrection" [Augustine, Ten Homilies on the First Epistle of John, Homily 3.4].

<hi type="bold">they would ... have continued--</hi>implying the indefectibility of grace in the elect. "Where God's call is effectual, there will be sure perseverance" [Calvin]. Still, it is no fatal necessity, but a "voluntary necessity" [Didymus], which causes men to remain, or else go from the body of Christ. "We are either among the members, or else among the bad humors. It is of his own will that each is either an Antichrist, or in Christ" [Augustine]. Still God's actings in eternal election harmonize in a way inexplicable to us, with man's free agency and responsibility. It is men's own evil will that chooses the way to hell; it is God's free and sovereign grace that draws any to Himself and to heaven. To God the latter shall ascribe wholly their salvation from first to last: the former shall reproach themselves alone, and not God's decree, with their condemnation (<reference osisRef="1John.3.9">1Jo 3:9</reference>; <reference osisRef="1John.5.18">5:18</reference>).

<hi type="bold">that they were not all of us--</hi>This translation would imply that some of the Antichrists are of us! Translate, therefore, "that all (who are for a time among us) are not of us." Compare <reference osisRef="1Cor.11.19">1Co 11:19</reference>, "There must be heresies among you, that they which are approved may be made manifest among you." For "were" some of the oldest manuscripts read "are." Such occasions test who are, and who are not, the Lord's people.

19. out from us-- from our Christian communion. Not necessarily a formal secession or going out: thus Rome has spiritually gone out, though formally still of the Christian Church. not of us-- by spiritual fellowship (1Jo 1:3). "They are like bad humors in the body of Christ, the Church: when they are vomited out, then the body is relieved; the body of Christ is now still under treatment, and has not yet attained the perfect soundness which it shall have only at the resurrection" [Augustine, Ten Homilies on the First Epistle of John, Homily 3.4]. they would... have continued-- implying the indefectibility of grace in the elect. "Where God's call is effectual, there will be sure perseverance" [Calvin]. Still, it is no fatal necessity, but a "voluntary necessity" [Didymus], which causes men to remain, or else go from the body of Christ. "We are either among the members, or else among the bad humors. It is of his own will that each is either an Antichrist, or in Christ" [Augustine]. Still God's actings in eternal election harmonize in a way inexplicable to us, with man's free agency and responsibility. It is men's own evil will that chooses the way to hell; it is God's free and sovereign grace that draws any to Himself and to heaven. To God the latter shall ascribe wholly their salvation from first to last: the former shall reproach themselves alone, and not God's decree, with their condemnation (1Jo 3:9; 5:18). that they were not all of us-- This translation would imply that some of the Antichrists are of us! Translate, therefore, "that all (who are for a time among us) are not of us." Compare 1Co 11:19, "There must be heresies among you, that they which are approved may be made manifest among you." For "were" some of the oldest manuscripts read "are." Such occasions test who are, and who are not, the Lord's people.


<hi type="bold">20. But--</hi>Greek, "And." He here states the means which they as believers have wherewith to withstand. Antichrists (<reference osisRef="1John.2.18">1Jo 2:18</reference>), namely, the chrism (so the Greek: a play upon similar sounds), or "anointing unguent," namely, the Holy Spirit (more plainly mentioned further on, as in John's style, <reference osisRef="1John.3.24">1Jo 3:24</reference>; <reference osisRef="1John.4.13">4:13</reference>; <reference osisRef="1John.5.6">5:6</reference>), which they ("ye" is emphatical in contrast to those apostates, <reference osisRef="1John.2.19">1Jo 2:19</reference>) have "from the Holy One, Christ" (<reference osisRef="John.1.33">Joh 1:33</reference>; 3:34; <reference osisRef="1Cor.15.26">15:26</reference>; <reference osisRef="1Cor.16.14">16:14</reference>): "the righteous" (<reference osisRef="1John.2.1">1Jo 2:1</reference>), "pure" (<reference osisRef="1John.3.3">1Jo 3:3</reference>), "the Holy One" (<reference osisRef="Acts.3.14">Ac 3:14</reference>) "of God"; <reference osisRef="Mark.1.24">Mr 1:24</reference>. Those anointed of God in Christ alone can resist those anointed with the spirit of Satan, Antichrists, who would sever them from the Father and from the Son. Believers have the anointing Spirit from the Father also, as well as from the Son; even as the Son is anointed therewith by the Father. Hence the Spirit is the token that we are in the Father and in the Son; without it a man is none of Christ. The material unguent of costliest ingredients, poured on the head of priests and kings, typified this spiritual unguent, derived from Christ, the Head, to us, His members. We can have no share in Him as Jesus, except we become truly Christians, and so be in Him as Christ, anointed with that unction from the Holy One. The Spirit poured on Christ, the Head, is by Him diffused through all the members. "It appears that we all are the body of Christ, because we all are anointed: and we all in Him are both Christ's and Christ, because in some measure the whole Christ is Head and body."

<hi type="bold">and--</hi>therefore.

<hi type="bold">ye know all things--</hi>needful for acting aright against Antichrist's seductions, and for Christian life and godliness. In the same measure as one hath the Spirit, in that measure (no more and no less) he knows all these things.

20. But-- Greek, "And." He here states the means which they as believers have wherewith to withstand. Antichrists (1Jo 2:18), namely, the chrism (so the Greek: a play upon similar sounds), or "anointing unguent," namely, the Holy Spirit (more plainly mentioned further on, as in John's style, 1Jo 3:24; 4:13; 5:6), which they ("ye" is emphatical in contrast to those apostates, 1Jo 2:19) have "from the Holy One, Christ" (Joh 1:33; 3:34; 15:26; 16:14): "the righteous" (1Jo 2:1), "pure" (1Jo 3:3), "the Holy One" (Ac 3:14) "of God"; Mr 1:24. Those anointed of God in Christ alone can resist those anointed with the spirit of Satan, Antichrists, who would sever them from the Father and from the Son. Believers have the anointing Spirit from the Father also, as well as from the Son; even as the Son is anointed therewith by the Father. Hence the Spirit is the token that we are in the Father and in the Son; without it a man is none of Christ. The material unguent of costliest ingredients, poured on the head of priests and kings, typified this spiritual unguent, derived from Christ, the Head, to us, His members. We can have no share in Him as Jesus, except we become truly Christians, and so be in Him as Christ, anointed with that unction from the Holy One. The Spirit poured on Christ, the Head, is by Him diffused through all the members. "It appears that we all are the body of Christ, because we all are anointed: and we all in Him are both Christ's and Christ, because in some measure the whole Christ is Head and body." and-- therefore. ye know all things-- needful for acting aright against Antichrist's seductions, and for Christian life and godliness. In the same measure as one hath the Spirit, in that measure (no more and no less) he knows all these things.


<hi type="bold">21. but because ye know it, and that, &c.--</hi>Ye not only know what is the truth (concerning the Son and the Father, <reference osisRef="1John.2.13">1Jo 2:13</reference>), but also are able to detect a lie as a thing opposed to the truth. For right (a straight line) is the index of itself and of what is crooked [Estius]. The Greek is susceptible of Alford's translation, "Because ye know it, and because no lie is of the truth" (literally, "every lie is excluded from being of the truth"). I therefore wrote (in this Epistle) to point out what the lie is, and who the liars are.

21. but because ye know it, and that, &c.-- Ye not only know what is the truth (concerning the Son and the Father, 1Jo 2:13), but also are able to detect a lie as a thing opposed to the truth. For right (a straight line) is the index of itself and of what is crooked [Estius]. The Greek is susceptible of Alford's translation, "Because ye know it, and because no lie is of the truth" (literally, "every lie is excluded from being of the truth"). I therefore wrote (in this Epistle) to point out what the lie is, and who the liars are.


<hi type="bold">22. a liar--</hi>Greek, "Who is the liar?" namely, guilty of the lie just mentioned (<reference osisRef="1John.2.21">1Jo 2:21</reference>).

<hi type="bold">that Jesus is the Christ--</hi>the grand central truth.

<hi type="bold">He is Antichrist--</hi>Greek, "the Antichrist"; not however here personal, but in the abstract; the ideal of Antichrist is "he that denieth the Father and the Son." To deny the latter is virtually to deny the former. Again, the truth as to the Son must be held in its integrity; to deny that Jesus is the Christ, or that He is the Son of God, or that He came in the flesh, invalidates the whole (<reference osisRef="Matt.11.27">Mt 11:27</reference>).

22. a liar-- Greek, "Who is the liar?" namely, guilty of the lie just mentioned (1Jo 2:21). that Jesus is the Christ-- the grand central truth. He is Antichrist-- Greek, "the Antichrist"; not however here personal, but in the abstract; the ideal of Antichrist is "he that denieth the Father and the Son." To deny the latter is virtually to deny the former. Again, the truth as to the Son must be held in its integrity; to deny that Jesus is the Christ, or that He is the Son of God, or that He came in the flesh, invalidates the whole (Mt 11:27).


23. Greek, "Every one who denieth the Son, hath not the Father either" (<reference osisRef="1John.4.2">1Jo 4:2</reference>, <reference osisRef="1John.4.3">3</reference>): "inasmuch as God hath given Himself to us wholly to be enjoyed in Christ" [Calvin].

<hi type="bold">he--</hi>that acknowledgeth the Son hath the Father also. These words ought not to be in italics, as though they were not in the original: for the oldest Greek manuscripts have them.

<hi type="bold">hath--</hi>namely, in his abiding possession as his "portion"; by living personal "fellowship."

<hi type="bold">acknowledgeth--</hi>by open confession of Christ.

23. Greek, "Every one who denieth the Son, hath not the Father either" (1Jo 4:2, 3): "inasmuch as God hath given Himself to us wholly to be enjoyed in Christ" [Calvin]. he-- that acknowledgeth the Son hath the Father also. These words ought not to be in italics, as though they were not in the original: for the oldest Greek manuscripts have them. hath-- namely, in his abiding possession as his "portion"; by living personal "fellowship." acknowledgeth-- by open confession of Christ.


<hi type="bold">24. Let that--</hi>truth respecting the Father and the Son, regarded as a seed not merely dropped in, but having taken root (<reference osisRef="1John.3.9">1Jo 3:9</reference>).

<hi type="bold">ye--</hi>in the Greek standing emphatically at the beginning of the sentence. YE, therefore, acknowledge the Son, and so shall ye have the Father also (<reference osisRef="1John.2.23">1Jo 2:23</reference>).

<hi type="bold">from the beginning--</hi>from the time of your first hearing the Gospel.

<hi type="bold">remain--</hi>Translate as before, "abide."

<hi type="bold">ye also--</hi>in your turn, as distinguished from "that which ye have heard," the seed abiding in you. Compare <reference osisRef="1John.2.27">1Jo 2:27</reference>, "the anointing abideth in you ... ye shall abide in Him." Having taken into us the living seed of the truth concerning the Father and the Son, we become transformed into the likeness of Him whose seed we have taken into us.

24. Let that-- truth respecting the Father and the Son, regarded as a seed not merely dropped in, but having taken root (1Jo 3:9). ye-- in the Greek standing emphatically at the beginning of the sentence. YE, therefore, acknowledge the Son, and so shall ye have the Father also (1Jo 2:23). from the beginning-- from the time of your first hearing the Gospel. remain-- Translate as before, "abide." ye also-- in your turn, as distinguished from "that which ye have heard," the seed abiding in you. Compare 1Jo 2:27, "the anointing abideth in you... ye shall abide in Him." Having taken into us the living seed of the truth concerning the Father and the Son, we become transformed into the likeness of Him whose seed we have taken into us.


<hi type="bold">25. this is the promise--</hi>Eternal life shall be the permanent consummation of thus abiding in the Son and in the Father (<reference osisRef="1John.2.24">1Jo 2:24</reference>).

<hi type="bold">he--</hi>Greek, "Himself," Christ, "the Son" (compare <reference osisRef="1John.1.1">1Jo 1:1</reference>).

<hi type="bold">promised--</hi>(<reference osisRef="John.3.15">Joh 3:15</reference>, <reference osisRef="John.3.36">36</reference>; <reference osisRef="John.6.40">6:40</reference>, 47, 57; <reference osisRef="John.17.2">17:2</reference>, <reference osisRef="John.17.3">3</reference>).

25. this is the promise-- Eternal life shall be the permanent consummation of thus abiding in the Son and in the Father (1Jo 2:24). he-- Greek, "Himself," Christ, "the Son" (compare 1Jo 1:1). promised-- (Joh 3:15, 36; 6:40, 47, 57; 17:2, 3).


<hi type="bold">26. These things--</hi>(<reference osisRef="1John.2.18-1John.2.25">1Jo 2:18-25</reference>).

<hi type="bold">have I written--</hi>resumed from <reference osisRef="1John.2.21">1Jo 2:21</reference> and <reference osisRef="1John.2.14">1Jo 2:14</reference>.

<hi type="bold">seduce you--</hi>that is, are trying to seduce or lead you into error.

26. These things-- (1Jo 2:18-25). have I written-- resumed from 1Jo 2:21 and 1Jo 2:14. seduce you-- that is, are trying to seduce or lead you into error.


<hi type="bold">27. But--</hi>Greek, "And you (contrasting the believing readers with the seducers; the words 'and you' stand prominent, the construction of the sentence following being altered, and no verb agreeing with 'and you' until 'need not') ... the anointing," &c. (resumed from <reference osisRef="1John.2.20">1Jo 2:20</reference>).

<hi type="bold">received of him--</hi>(<reference osisRef="John.1.16">Joh 1:16</reference>). So we "are unto God a sweet savor of Christ."

<hi type="bold">abideth in you--</hi>He tacitly thus admonishes them to say, when tempted by seducers, "The anointing abideth in us; we do not need a teacher [for we have the Holy Spirit as our teacher, <reference osisRef="Jer.31.34">Jr 31:34</reference>; <reference osisRef="John.6.45">Joh 6:45</reference>; <reference osisRef="John.16.13">16:13]</reference>; it teaches us the truth; in that teaching we will abide" [Bengel].

<hi type="bold">and--</hi>and therefore. God is sufficient for them who are taught of Him; they are independent of all others, though, of course, not declining the Christian counsel of faithful ministers. "Mutual communication is not set aside, but approved of, in the case of those who are partakers of the anointing in one body" [Bengel].

<hi type="bold">the same anointing--</hi>which ye once for all received, and which now still abides in you.

<hi type="bold">of--</hi>"concerning."

<hi type="bold">all things--</hi>essential to salvation; the point under discussion. Not that the believer is made infallible, for no believer here receives the Spirit in all its fulness, but only the measure needful for keeping him from soul-destroying error. So the Church, though having the Spirit in her, is not infallible (for many fallible members can never make an infallible whole), but is kept from ever wholly losing the saving truth.

<hi type="bold">no lie--</hi>as Antichristian teaching.

<hi type="bold">ye shall abide in him--</hi>(<reference osisRef="1John.2.24">1Jo 2:24</reference>, end); even as "the anointing abideth in you." The oldest manuscripts read the imperative, "abide in Him."

27. But-- Greek, "And you (contrasting the believing readers with the seducers; the words 'and you' stand prominent, the construction of the sentence following being altered, and no verb agreeing with 'and you' until 'need not')... the anointing," &c. (resumed from 1Jo 2:20). received of him-- (Joh 1:16). So we "are unto God a sweet savor of Christ." abideth in you-- He tacitly thus admonishes them to say, when tempted by seducers, "The anointing abideth in us; we do not need a teacher [for we have the Holy Spirit as our teacher, Jr 31:34; Joh 6:45; 16:13]; it teaches us the truth; in that teaching we will abide" [Bengel]. and-- and therefore. God is sufficient for them who are taught of Him; they are independent of all others, though, of course, not declining the Christian counsel of faithful ministers. "Mutual communication is not set aside, but approved of, in the case of those who are partakers of the anointing in one body" [Bengel]. the same anointing-- which ye once for all received, and which now still abides in you. of-- "concerning." all things-- essential to salvation; the point under discussion. Not that the believer is made infallible, for no believer here receives the Spirit in all its fulness, but only the measure needful for keeping him from soul-destroying error. So the Church, though having the Spirit in her, is not infallible (for many fallible members can never make an infallible whole), but is kept from ever wholly losing the saving truth. no lie-- as Antichristian teaching. ye shall abide in him-- (1Jo 2:24, end); even as "the anointing abideth in you." The oldest manuscripts read the imperative, "abide in Him."


<hi type="bold">28. little children--</hi>Greek, "little sons," as in <reference osisRef="1John.2.12">1Jo 2:12</reference>; believers of every stage and age.

<hi type="bold">abide in him--</hi>Christ. John repeats his monition with a loving appellation, as a father addressing dear children.

<hi type="bold">when--</hi>literally, "if"; the uncertainty is not as to the fact, but the time.

<hi type="bold">appear--</hi>Greek, "be manifested."

<hi type="bold">we--</hi>both writer and readers.

<hi type="bold">ashamed before him--</hi>literally, "from Him"; shrink back from Him ashamed. Contrast "boldness in the day of judgment," <reference osisRef="1John.4.17">1Jo 4:17</reference>; compare <reference osisRef="1John.3.21">1Jo 3:21</reference>; <reference osisRef="1John.5.14">5:14</reference>. In the Apocalypse (written, therefore, Bengel thinks, subsequently), Christ's coming is represented as put off to a greater distance.

28. little children-- Greek, "little sons," as in 1Jo 2:12; believers of every stage and age. abide in him-- Christ. John repeats his monition with a loving appellation, as a father addressing dear children. when-- literally, "if"; the uncertainty is not as to the fact, but the time. appear-- Greek, "be manifested." we-- both writer and readers. ashamed before him-- literally, "from Him"; shrink back from Him ashamed. Contrast "boldness in the day of judgment," 1Jo 4:17; compare 1Jo 3:21; 5:14. In the Apocalypse (written, therefore, Bengel thinks, subsequently), Christ's coming is represented as put off to a greater distance.


29. The heading of the second division of the Epistle: "God is righteous; therefore, every one that doeth righteousness is born of Him." Love is the grand feature and principle of "righteousness" selected for discussion, <reference osisRef="1John.2.29-1John.3.3">1Jo 2:29-3:3</reference>.

<hi type="bold">If ye know ... ye know--</hi>distinct Greek verbs: "if ye are aware (are in possession of the knowledge) ... ye discern or apprehend also that," &c. Ye are already aware that God ("He" includes both "the Father," of whom the believer is born (end of this verse, and <reference osisRef="1John.3.1">1Jo 3:1</reference>), and "the Son," <reference osisRef="1John.2.1">1Jo 2:1</reference>, 23) is righteous, ye must necessarily, thereby, perceive also the consequence of that truth, namely, "that everyone that doeth righteousness (and he alone; literally, the righteousness such as the righteous God approves) is born of Him." The righteous produceth the righteous. We are never said to be born again of Christ, but of God, with whom Christ is one. Hollaz in Alford defines the righteousness of God, "It is the divine energy by whose power God wills and does all things which are conformable to His eternal law, prescribes suitable laws to His creatures, fulfils His promises to men, rewards the good, and punishes the ungodly."

<hi type="bold">doeth--</hi>"For the graces (virtues) are practical, and have their being in being produced (in being exercised); for when they have ceased to act, or are only about to act, they have not even being" [OECUMENIUS]. "God is righteous, and therefore the source of righteousness; when then a man doeth righteousness, we know that the source of his righteousness is God, that consequently he has acquired by new birth from God that righteousness which he had not by nature. We argue from his doing righteousness, to his being born of God. The error of Pelagians is to conclude that doing righteousness is a condition of becoming a child of God" [Alford most truly]. Compare <reference osisRef="Luke.7.47">Lu 7:47</reference>, <reference osisRef="Luke.7.50">50</reference>: Her much love evinced that her sins were already forgiven; not, were the condition of her sins being forgiven. <chapter eID="1John.2"/>

29. The heading of the second division of the Epistle: "God is righteous; therefore, every one that doeth righteousness is born of Him." Love is the grand feature and principle of "righteousness" selected for discussion, 1Jo 2:29-3:3. If ye know... ye know-- distinct Greek verbs: "if ye are aware (are in possession of the knowledge)... ye discern or apprehend also that," &c. Ye are already aware that God ("He" includes both "the Father," of whom the believer is born (end of this verse, and 1Jo 3:1), and "the Son," 1Jo 2:1, 23) is righteous, ye must necessarily, thereby, perceive also the consequence of that truth, namely, "that everyone that doeth righteousness (and he alone; literally, the righteousness such as the righteous God approves) is born of Him." The righteous produceth the righteous. We are never said to be born again of Christ, but of God, with whom Christ is one. Hollaz in Alford defines the righteousness of God, "It is the divine energy by whose power God wills and does all things which are conformable to His eternal law, prescribes suitable laws to His creatures, fulfils His promises to men, rewards the good, and punishes the ungodly." doeth-- "For the graces (virtues) are practical, and have their being in being produced (in being exercised); for when they have ceased to act, or are only about to act, they have not even being" [OECUMENIUS]. "God is righteous, and therefore the source of righteousness; when then a man doeth righteousness, we know that the source of his righteousness is God, that consequently he has acquired by new birth from God that righteousness which he had not by nature. We argue from his doing righteousness, to his being born of God. The error of Pelagians is to conclude that doing righteousness is a condition of becoming a child of God" [Alford most truly]. Compare Lu 7:47, 50: Her much love evinced that her sins were already forgiven; not, were the condition of her sins being forgiven.


<title type="x-s2">CHAPTER 3</title>
 <reference osisRef="1John.3.1-1John.3.24">1Jo 3:1-24</reference>. Distinguishing Marks of the Children of God and the Children of the Devil. Brotherly Love the Essence of True Righteousness.

<hi type="bold">1. Behold--</hi>calling attention, as to some wonderful exhibition, little as the world sees to admire. This verse is connected with the previous <reference osisRef="1John.2.29">1Jo 2:29</reference>, thus: All our doing of righteousness is a mere sign that God, of His matchless love, has adopted us as children; it does not save us, but is a proof that we are saved of His grace.

<hi type="bold">what manner of--</hi>of what surpassing excellence, how gracious on His part, how precious to us.

<hi type="bold">love ... bestowed--</hi>He does not say that God hath given us some gift, but love itself and the fountain of all honors, the heart itself, and that not for our works or efforts, but of His grace [Luther].

<hi type="bold">that--</hi>"what manner of love"; resulting in, proved by, our being, &c. The immediate effect aimed at in the bestowal of this love is, "that we should be called children of God."

<hi type="bold">should be called--</hi>should have received the privilege of such a glorious title (though seeming so imaginary to the world), along with the glorious reality. With God to call is to make really to be. Who so great as God? What nearer relationship than that of sons? The oldest manuscripts add, "And we ARE SO" really.

<hi type="bold">therefore--</hi>"on this account," because "we are (really) so."

<hi type="bold">us--</hi>the children, like the Father.

<hi type="bold">it knew him not--</hi>namely, the Father. "If they who regard not God, hold thee in any account, feel alarmed about thy state" [Bengel]. Contrast <reference osisRef="1John.5.1">1Jo 5:1</reference>. The world's whole course is one great act of non-recognition of God.

CHAPTER 3 1Jo 3:1-24. Distinguishing Marks of the Children of God and the Children of the Devil. Brotherly Love the Essence of True Righteousness. 1. Behold-- calling attention, as to some wonderful exhibition, little as the world sees to admire. This verse is connected with the previous 1Jo 2:29, thus: All our doing of righteousness is a mere sign that God, of His matchless love, has adopted us as children; it does not save us, but is a proof that we are saved of His grace. what manner of-- of what surpassing excellence, how gracious on His part, how precious to us. love... bestowed-- He does not say that God hath given us some gift, but love itself and the fountain of all honors, the heart itself, and that not for our works or efforts, but of His grace [Luther]. that-- "what manner of love"; resulting in, proved by, our being, &c. The immediate effect aimed at in the bestowal of this love is, "that we should be called children of God." should be called-- should have received the privilege of such a glorious title (though seeming so imaginary to the world), along with the glorious reality. With God to call is to make really to be. Who so great as God? What nearer relationship than that of sons? The oldest manuscripts add, "And we ARE SO" really. therefore-- "on this account," because "we are (really) so." us-- the children, like the Father. it knew him not-- namely, the Father. "If they who regard not God, hold thee in any account, feel alarmed about thy state" [Bengel]. Contrast 1Jo 5:1. The world's whole course is one great act of non-recognition of God.


<hi type="bold">2. Beloved--</hi>by the Father, and therefore by me.

<hi type="bold">now--</hi>in contrast to "not yet." We now already are really sons, though not recognized as such by the world, and (as the consequence) we look for the visible manifestation of our sonship, which not yet has taken place.

<hi type="bold">doth not yet appear--</hi>Greek, "it hath not yet ('at any time,' Greek aorist) been visibly manifested what we shall be"--what further glory we shall attain by virtue of this our sonship. The "what" suggests a something inconceivably glorious.

<hi type="bold">but--</hi>omitted in the oldest manuscripts. Its insertion in English Version gives a wrong antithesis. It is not, "We do not yet know manifestly what ... but we know," &c. Believers have some degree of the manifestation already, though the world has not. The connection is, The manifestation to the world of what we shall be, has not yet taken place; we know (in general; as a matter of well-assured knowledge; so the Greek) that when (literally, "if"; expressing no doubt as to the fact, but only as to the time; also implying the coming preliminary fact, on which the consequence follows, Mal 1:6; <reference osisRef="John.14.3">Joh 14:3</reference>) He (not "it," namely, that which is not yet manifested [Alford]) shall be manifested (<reference osisRef="1John.3.5">1Jo 3:5</reference>; 2:28), we shall be like Him (Christ; all sons have a substantial resemblance to their father, and Christ, whom we shall be like, is "the express image of the Father's person," so that in resembling Christ, we shall resemble the Father). We wait for the manifestation (literally, the "apocalypse"; the same term as is applied to Christ's own manifestation) of the sons of God. After our natural birth, the new birth into the life of grace is needed, which is to be followed by the new birth into the life of glory; the two latter alike are termed "the regeneration" (<reference osisRef="Matt.19.28">Mt 19:28</reference>). The resurrection of our bodies is a kind of coming out of the womb of the earth, and being born into another life. Our first temptation was that we should be like God in knowledge, and by that we fell; but being raised by Christ, we become truly like Him, by knowing Him as we are known, and by seeing Him as He is [Pearson, Exposition of the Creed]. As the first immortality which Adam lost was to be able not to die, so the last shall be not to be able to die. As man's first free choice or will was to be able not to sin, so our last shall be not to be able to sin [Augustine, The City of God, 22.30]. The devil fell by aspiring to God's power; man, by aspiring to his knowledge; but aspiring after God's goodness, we shall ever grow in His likeness. The transition from God the Father to "He," "Him," referring to Christ (who alone is ever said in Scripture to be manifested; not the Father, <reference osisRef="John.1.18">Joh 1:18</reference>), implies the entire unity of the Father and the Son.

<hi type="bold">for, &c.--</hi>Continual beholding generates likeness (<reference osisRef="2Cor.3.18">2Co 3:18</reference>); as the face of the moon being always turned towards the sun, reflects its light and glory.

<hi type="bold">see him--</hi>not in His innermost Godhead, but as manifested in Christ. None but the pure can see the infinitely Pure One. In all these passages the Greek is the same verb opsomai; not denoting the action of seeing, but the state of him to whose eye or mind the object is presented; hence the Greek verb is always in the middle or reflexive voice, to perceive and inwardly appreciate [Tittmann]. Our spiritual bodies will appreciate and recognize spiritual beings hereafter, as our natural bodies now do natural objects.

2. Beloved-- by the Father, and therefore by me. now-- in contrast to "not yet." We now already are really sons, though not recognized as such by the world, and (as the consequence) we look for the visible manifestation of our sonship, which not yet has taken place. doth not yet appear-- Greek, "it hath not yet ('at any time,' Greek aorist) been visibly manifested what we shall be"--what further glory we shall attain by virtue of this our sonship. The "what" suggests a something inconceivably glorious. but-- omitted in the oldest manuscripts. Its insertion in English Version gives a wrong antithesis. It is not, "We do not yet know manifestly what... but we know," &c. Believers have some degree of the manifestation already, though the world has not. The connection is, The manifestation to the world of what we shall be, has not yet taken place; we know (in general; as a matter of well-assured knowledge; so the Greek) that when (literally, "if"; expressing no doubt as to the fact, but only as to the time; also implying the coming preliminary fact, on which the consequence follows, Mal 1:6; Joh 14:3) He (not "it," namely, that which is not yet manifested [Alford]) shall be manifested (1Jo 3:5; 2:28), we shall be like Him (Christ; all sons have a substantial resemblance to their father, and Christ, whom we shall be like, is "the express image of the Father's person," so that in resembling Christ, we shall resemble the Father). We wait for the manifestation (literally, the "apocalypse"; the same term as is applied to Christ's own manifestation) of the sons of God. After our natural birth, the new birth into the life of grace is needed, which is to be followed by the new birth into the life of glory; the two latter alike are termed "the regeneration" (Mt 19:28). The resurrection of our bodies is a kind of coming out of the womb of the earth, and being born into another life. Our first temptation was that we should be like God in knowledge, and by that we fell; but being raised by Christ, we become truly like Him, by knowing Him as we are known, and by seeing Him as He is [Pearson, Exposition of the Creed]. As the first immortality which Adam lost was to be able not to die, so the last shall be not to be able to die. As man's first free choice or will was to be able not to sin, so our last shall be not to be able to sin [Augustine, The City of God, 22.30]. The devil fell by aspiring to God's power; man, by aspiring to his knowledge; but aspiring after God's goodness, we shall ever grow in His likeness. The transition from God the Father to "He," "Him," referring to Christ (who alone is ever said in Scripture to be manifested; not the Father, Joh 1:18), implies the entire unity of the Father and the Son. for, &c.-- Continual beholding generates likeness (2Co 3:18); as the face of the moon being always turned towards the sun, reflects its light and glory. see him-- not in His innermost Godhead, but as manifested in Christ. None but the pure can see the infinitely Pure One. In all these passages the Greek is the same verb opsomai; not denoting the action of seeing, but the state of him to whose eye or mind the object is presented; hence the Greek verb is always in the middle or reflexive voice, to perceive and inwardly appreciate [Tittmann]. Our spiritual bodies will appreciate and recognize spiritual beings hereafter, as our natural bodies now do natural objects.


<hi type="bold">3. this hope--</hi>of being hereafter "like Him." Faith and love, as well as hope, occur in <reference osisRef="1John.3.11">1Jo 3:11</reference>, <reference osisRef="1John.3.23">23</reference>.

<hi type="bold">in--</hi>rather, "(resting) upon Him"; grounded on His promises.

<hi type="bold">purifieth himself--</hi>by Christ's Spirit in him (<reference osisRef="John.15.5">Joh 15:5</reference>, end). "Thou purifiest thyself, not of thyself, but of Him who comes that He may dwell in thee" [Augustine]. One's justification through faith is presupposed.

<hi type="bold">as he is pure--</hi>unsullied with any uncleanness. The Second Person, by whom both the Law and Gospel were given.

3. this hope-- of being hereafter "like Him." Faith and love, as well as hope, occur in 1Jo 3:11, 23. in-- rather, "(resting) upon Him"; grounded on His promises. purifieth himself-- by Christ's Spirit in him (Joh 15:5, end). "Thou purifiest thyself, not of thyself, but of Him who comes that He may dwell in thee" [Augustine]. One's justification through faith is presupposed. as he is pure-- unsullied with any uncleanness. The Second Person, by whom both the Law and Gospel were given.


4. Sin is incompatible with birth from God (<reference osisRef="1John.3.1-1John.3.3">1Jo 3:1-3</reference>). John often sets forth the same truth negatively, which he had before set forth positively. He had shown, birth from God involves self-purification; he now shows where sin, that is, the want of self-purification, is, there is no birth from God.

<hi type="bold">Whosoever--</hi>Greek, "Every one who."

<hi type="bold">committeth sin--</hi>in contrast to <reference osisRef="1John.3.3">1Jo 3:3</reference>, "Every man that hath this hope in Him purifieth himself"; and <reference osisRef="1John.3.7">1Jo 3:7</reference>, "He that doeth righteousness."

<hi type="bold">transgresseth ... the law--</hi>Greek, "committeth transgression of law." God's law of purity; and so shows he has no such hope of being hereafter pure as God is pure, and, therefore, that he is not born of God.

<hi type="bold">for--</hi>Greek, "and."

<hi type="bold">sin is ... transgression of ... law--</hi>definition of sin in general. The Greek having the article to both, implies that they are convertible terms. The Greek "sin" (hamartia) is literally, "a missing of the mark." God's will being that mark to be ever aimed at. "By the law is the knowledge of sin." The crookedness of a line is shown by being brought into juxtaposition with a straight ruler.

4. Sin is incompatible with birth from God (1Jo 3:1-3). John often sets forth the same truth negatively, which he had before set forth positively. He had shown, birth from God involves self-purification; he now shows where sin, that is, the want of self-purification, is, there is no birth from God. Whosoever-- Greek, "Every one who." committeth sin-- in contrast to 1Jo 3:3, "Every man that hath this hope in Him purifieth himself"; and 1Jo 3:7, "He that doeth righteousness." transgresseth... the law-- Greek, "committeth transgression of law." God's law of purity; and so shows he has no such hope of being hereafter pure as God is pure, and, therefore, that he is not born of God. for-- Greek, "and." sin is... transgression of... law-- definition of sin in general. The Greek having the article to both, implies that they are convertible terms. The Greek "sin" (hamartia) is literally, "a missing of the mark." God's will being that mark to be ever aimed at. "By the law is the knowledge of sin." The crookedness of a line is shown by being brought into juxtaposition with a straight ruler.


5. Additional proof of the incompatibility of sin and sonship; the very object of Christ's manifestation in the flesh was to take away (by one act, and entirely, aorist) all sins, as the scapegoat did typically.

<hi type="bold">and--</hi>another proof of the same.

<hi type="bold">in him is no sin--</hi>not "was," but "is," as in <reference osisRef="1John.3.7">1Jo 3:7</reference>, "He is righteous," and <reference osisRef="1John.3.3">1Jo 3:3</reference>, "He is pure." Therefore we are to be so.

5. Additional proof of the incompatibility of sin and sonship; the very object of Christ's manifestation in the flesh was to take away (by one act, and entirely, aorist) all sins, as the scapegoat did typically. and-- another proof of the same. in him is no sin-- not "was," but "is," as in 1Jo 3:7, "He is righteous," and 1Jo 3:3, "He is pure." Therefore we are to be so.


6. He reasons from Christ's own entire separation from sin, that those in him must also be separate from it.

<hi type="bold">abideth in him--</hi>as the branch in the vine, by vital union living by His life.

<hi type="bold">sinneth not--</hi>In so far as he abides in Christ, so far is he free from all sin. The ideal of the Christian. The life of sin and the life of God mutually exclude one another, just as darkness and light. In matter of fact, believers do fall into sins (1Jo 1:8-10; <reference osisRef="2Cor.1.2">2:1, 2</reference>); but all such sins are alien from the life of God, and need Christ's cleansing blood, without application to which the life of God could not be maintained. He sinneth not so long as he abideth in Christ.

<hi type="bold">whosoever sinneth hath not seen him--</hi>Greek perfect, "has not seen, and does not see Him." Again the ideal of Christian intuition and knowledge is presented (<reference osisRef="Matt.7.23">Mt 7:23</reference>). All sin as such is at variance with the notion of one regenerated. Not that "whosoever is betrayed into sins has never seen nor known God"; but in so far as sin exists, in that degree the spiritual intuition and knowledge of God do not exist in him.

<hi type="bold">neither--</hi>"not even." To see spiritually is a further step than to know; for by knowing we come to seeing by vivid realization and experimentally.

6. He reasons from Christ's own entire separation from sin, that those in him must also be separate from it. abideth in him-- as the branch in the vine, by vital union living by His life. sinneth not-- In so far as he abides in Christ, so far is he free from all sin. The ideal of the Christian. The life of sin and the life of God mutually exclude one another, just as darkness and light. In matter of fact, believers do fall into sins (1Jo 1:8-10; 2:1, 2); but all such sins are alien from the life of God, and need Christ's cleansing blood, without application to which the life of God could not be maintained. He sinneth not so long as he abideth in Christ. whosoever sinneth hath not seen him-- Greek perfect, "has not seen, and does not see Him." Again the ideal of Christian intuition and knowledge is presented (Mt 7:23). All sin as such is at variance with the notion of one regenerated. Not that "whosoever is betrayed into sins has never seen nor known God"; but in so far as sin exists, in that degree the spiritual intuition and knowledge of God do not exist in him. neither-- "not even." To see spiritually is a further step than to know; for by knowing we come to seeing by vivid realization and experimentally.


7-8. The same truth stated, with the addition that he who sins is, so far as he sins, "of the devil."

<hi type="bold">let no man deceive you--</hi>as Antinomians try to mislead men.

<hi type="bold">righteousness--</hi>Greek, "the righteousness," namely, of Christ or God.

<hi type="bold">he that doeth ... is righteous--</hi>Not his doing makes him righteous, but his being righteous (justified by the righteousness of God in Christ, <reference osisRef="Rom.10.3-Rom.10.10">Ro 10:3-10</reference>) makes him to do righteousness: an inversion common in familiar language, logical in reality, though not in form, as in <reference osisRef="Luke.7.47">Lu 7:47</reference>; <reference osisRef="John.8.47">Joh 8:47</reference>. Works do not justify, but the justified man works. We infer from his doing righteousness that he is already righteous (that is, has the true and only principle of doing righteousness, namely, faith), and is therefore born of God (<reference osisRef="1John.3.9">1Jo 3:9</reference>); just as we might say, The tree that bears good fruit is a good tree, and has a living root; not that the fruit makes the tree and its root to be good, but it shows that they are so.

<hi type="bold">he--</hi>Christ.

7-8. The same truth stated, with the addition that he who sins is, so far as he sins, "of the devil." let no man deceive you-- as Antinomians try to mislead men. righteousness-- Greek, "the righteousness," namely, of Christ or God. he that doeth... is righteous-- Not his doing makes him righteous, but his being righteous (justified by the righteousness of God in Christ, Ro 10:3-10) makes him to do righteousness: an inversion common in familiar language, logical in reality, though not in form, as in Lu 7:47; Joh 8:47. Works do not justify, but the justified man works. We infer from his doing righteousness that he is already righteous (that is, has the true and only principle of doing righteousness, namely, faith), and is therefore born of God (1Jo 3:9); just as we might say, The tree that bears good fruit is a good tree, and has a living root; not that the fruit makes the tree and its root to be good, but it shows that they are so. he-- Christ.


<hi type="bold">9. Whosoever is born of God--</hi>literally, "Everyone that is begotten of God."

<hi type="bold">doth not commit sin--</hi>His higher nature, as one born or begotten of God, doth not sin. To be begotten of God and to sin, are states mutually excluding one another. In so far as one sins, he makes it doubtful whether he be born of God.

<hi type="bold">his seed--</hi>the living word of God, made by the Holy Spirit the seed in us of a new life and the continual mean of sanctification.

<hi type="bold">remaineth--</hi>abideth in him (compare Note, see on <reference osisRef="1John.3.6">1Jo 3:6</reference>; <reference osisRef="John.5.38">Joh 5:38</reference>). This does not contradict <reference osisRef="1John.1.8">1Jo 1:8</reference>, <reference osisRef="1Cor.1.9">9</reference>; the regenerate show the utter incompatibility of sin with regeneration, by cleansing away every sin into which they may be betrayed by the old nature, at once in the blood of Christ.

<hi type="bold">cannot sin, because he is born of God--</hi>"because it is of God that he is born" (so the Greek order, as compared with the order of the same words in the beginning of the verse); not "because he was born of God" (the Greek is perfect tense, which is present in meaning, not aorist); it is not said, Because a man was once for all born of God he never afterwards can sin; but, Because he is born of God, the seed abiding now in Him, he cannot sin; so long as it energetically abides, sin can have no place. Compare <reference osisRef="Gen.39.9">Ge 39:9</reference>, Joseph, "How CAN I do this great wickedness and sin against God?" The principle within me is at utter variance with it. The regenerate life is incompatible with sin, and gives the believer a hatred for sin in every shape, and an unceasing desire to resist it. "The child of God in this conflict receives indeed wounds daily, but never throws away his arms or makes peace with his deadly foe" [Luther]. The exceptional sins into which the regenerate are surprised, are owing to the new life principle being for a time suffered to lie dormant, and to the sword of the Spirit not being drawn instantly. Sin is ever active, but no longer reigns. The normal direction of the believer's energies is against sin; the law of God after the inward man is the ruling principle of his true self though the old nature, not yet fully deadened, rebels and sins. Contrast <reference osisRef="1John.5.18">1Jo 5:18</reference> with <reference osisRef="John.8.34">Joh 8:34</reference>; compare <reference osisRef="Ps.18.22">Psa 18:22</reference>, <reference osisRef="Ps.18.23">23</reference>; <reference osisRef="Ps.32.2">32:2</reference>, <reference osisRef="Ps.32.3">3</reference>; <reference osisRef="Ps.119.113">119:113</reference>, <reference osisRef="Ps.119.176">176</reference>. The magnetic needle, the nature of which is always to point to the pole, is easily turned aside, but always reseeks the pole.

9. Whosoever is born of God-- literally, "Everyone that is begotten of God." doth not commit sin-- His higher nature, as one born or begotten of God, doth not sin. To be begotten of God and to sin, are states mutually excluding one another. In so far as one sins, he makes it doubtful whether he be born of God. his seed-- the living word of God, made by the Holy Spirit the seed in us of a new life and the continual mean of sanctification. remaineth-- abideth in him (compare Note, see on 1Jo 3:6; Joh 5:38). This does not contradict 1Jo 1:8, 9; the regenerate show the utter incompatibility of sin with regeneration, by cleansing away every sin into which they may be betrayed by the old nature, at once in the blood of Christ. cannot sin, because he is born of God-- "because it is of God that he is born" (so the Greek order, as compared with the order of the same words in the beginning of the verse); not "because he was born of God" (the Greek is perfect tense, which is present in meaning, not aorist); it is not said, Because a man was once for all born of God he never afterwards can sin; but, Because he is born of God, the seed abiding now in Him, he cannot sin; so long as it energetically abides, sin can have no place. Compare Ge 39:9, Joseph, "How CAN I do this great wickedness and sin against God?" The principle within me is at utter variance with it. The regenerate life is incompatible with sin, and gives the believer a hatred for sin in every shape, and an unceasing desire to resist it. "The child of God in this conflict receives indeed wounds daily, but never throws away his arms or makes peace with his deadly foe" [Luther]. The exceptional sins into which the regenerate are surprised, are owing to the new life principle being for a time suffered to lie dormant, and to the sword of the Spirit not being drawn instantly. Sin is ever active, but no longer reigns. The normal direction of the believer's energies is against sin; the law of God after the inward man is the ruling principle of his true self though the old nature, not yet fully deadened, rebels and sins. Contrast 1Jo 5:18 with Joh 8:34; compare Psa 18:22, 23; 32:2, 3; 119:113, 176. The magnetic needle, the nature of which is always to point to the pole, is easily turned aside, but always reseeks the pole.


<hi type="bold">10. children of the devil--</hi>(See on <reference osisRef="1John.3.8">1Jo 3:8</reference>; <reference osisRef="Acts.13.10">Ac 13:10</reference>). There is no middle class between the children of God and the children of the devil.

<hi type="bold">doeth not righteousness--</hi>Contrast <reference osisRef="1John.2.29">1Jo 2:29</reference>.

<hi type="bold">he that loveth not his brother--</hi>(<reference osisRef="1John.4.8">1Jo 4:8</reference>); a particular instance of that love which is the sum and fulfilment of all righteousness, and the token (not loud professions, or even seemingly good works) that distinguishes God's children from the devil's.

10. children of the devil-- (See on 1Jo 3:8; Ac 13:10). There is no middle class between the children of God and the children of the devil. doeth not righteousness-- Contrast 1Jo 2:29. he that loveth not his brother-- (1Jo 4:8); a particular instance of that love which is the sum and fulfilment of all righteousness, and the token (not loud professions, or even seemingly good works) that distinguishes God's children from the devil's.


<hi type="bold">11. the message--</hi>"announcement," as of something good; not a mere command, as the law. The Gospel message of Him who loved us, announced by His servants, is, that we love the brethren; not here all mankind, but those who are our brethren in Christ, children of the same family of God, of whom we have been born anew.

11. the message-- "announcement," as of something good; not a mere command, as the law. The Gospel message of Him who loved us, announced by His servants, is, that we love the brethren; not here all mankind, but those who are our brethren in Christ, children of the same family of God, of whom we have been born anew.


<hi type="bold">12. who--</hi>not in the Greek.

<hi type="bold">of that wicked one--</hi>Translate, "evil one," to accord with "Because his own works were evil." Compare <reference osisRef="1John.3.8">1Jo 3:8</reference>, "of the devil," in contrast to "of God," <reference osisRef="1John.3.10">1Jo 3:10</reference>.

<hi type="bold">slew he him? Because his own works were evil, and his brother's righteous--</hi>through envy and hatred of his brother's piety, owing to which God accepted Abel's, but rejected Cain's offering. Enmity from the first existed between the seed of the woman and the seed of the serpent.

12. who-- not in the Greek. of that wicked one-- Translate, "evil one," to accord with "Because his own works were evil." Compare 1Jo 3:8, "of the devil," in contrast to "of God," 1Jo 3:10. slew he him? Because his own works were evil, and his brother's righteous-- through envy and hatred of his brother's piety, owing to which God accepted Abel's, but rejected Cain's offering. Enmity from the first existed between the seed of the woman and the seed of the serpent.


<hi type="bold">13. Marvel not--</hi>The marvel would be if the world loved you.

<hi type="bold">the world--</hi>of whom Cain is the representative (<reference osisRef="1John.3.12">1Jo 3:12</reference>).

<hi type="bold">hate you--</hi>as Cain hated even his own brother, and that to the extent of murdering him. The world feels its bad works tacitly reproved by your good works.

13. Marvel not-- The marvel would be if the world loved you. the world-- of whom Cain is the representative (1Jo 3:12). hate you-- as Cain hated even his own brother, and that to the extent of murdering him. The world feels its bad works tacitly reproved by your good works.


<hi type="bold">14. We--</hi>emphatical; hated though we be by the world, we know what the world knows not.

<hi type="bold">know--</hi>as an assured fact.

<hi type="bold">passed--</hi>changed our state. <reference osisRef="Col.1.13">Col 1:13</reference>, "from the power of darkness ... translated into the kingdom of His dear Son."

<hi type="bold">from death unto life--</hi>literally, "out of the death (which enthrals the unregenerate) into the life (of the regenerate)." A palpable coincidence of language and thought, the beloved disciple adopting his Lord's words.

<hi type="bold">because we love the brethren--</hi>the ground, not of our passing over out of death into life, but of our knowing that we have so. Love, on our part, is the evidence of our justification and regeneration, not the cause of them. "Let each go to his own heart; if he find there love to the brethren, let him feel assured that he has passed from death unto life. Let him not mind that his glory is only hidden; when the Lord shall come, then shall he appear in glory. For he has vital energy, but it is still wintertime; the root has vigor, but the branches are as it were dry; within there is marrow which is vigorous, within are leaves, within fruits, but they must wait for summer" [Augustine].

<hi type="bold">He that loveth not--</hi>Most of the oldest manuscripts omit "his brother," which makes the statement more general.

<hi type="bold">abideth--</hi>still.

<hi type="bold">in death--</hi>"in the (spiritual) death" (ending in eternal death) which is the state of all by nature. His want of love evidences that no saving change has passed over him.

14. We-- emphatical; hated though we be by the world, we know what the world knows not. know-- as an assured fact. passed-- changed our state. Col 1:13, "from the power of darkness... translated into the kingdom of His dear Son." from death unto life-- literally, "out of the death (which enthrals the unregenerate) into the life (of the regenerate)." A palpable coincidence of language and thought, the beloved disciple adopting his Lord's words. because we love the brethren-- the ground, not of our passing over out of death into life, but of our knowing that we have so. Love, on our part, is the evidence of our justification and regeneration, not the cause of them. "Let each go to his own heart; if he find there love to the brethren, let him feel assured that he has passed from death unto life. Let him not mind that his glory is only hidden; when the Lord shall come, then shall he appear in glory. For he has vital energy, but it is still wintertime; the root has vigor, but the branches are as it were dry; within there is marrow which is vigorous, within are leaves, within fruits, but they must wait for summer" [Augustine]. He that loveth not-- Most of the oldest manuscripts omit "his brother," which makes the statement more general. abideth-- still. in death-- "in the (spiritual) death" (ending in eternal death) which is the state of all by nature. His want of love evidences that no saving change has passed over him.


<hi type="bold">15. hateth--</hi>equivalent to "loveth not" (<reference osisRef="1John.3.14">1Jo 3:14</reference>); there is no medium between the two. "Love and hatred, like light and darkness, life and death, necessarily replace, as well as necessarily exclude, one another" [Alford].

<hi type="bold">is a murderer--</hi>because indulging in that passion, which, if followed out to its natural consequences, would make him one. "Whereas, <reference osisRef="1John.3.16">1Jo 3:16</reference> desires us to lay down our lives for the brethren; duels require one (awful to say!) to risk his own life, rather than not deprive another of life" [Bengel]. God regards the inward disposition as tantamount to the outward act which would flow from it. Whomsoever one hates, one wishes to be dead.

<hi type="bold">hath--</hi>Such a one still "abideth in death." It is not his future state, but his present, which is referred to. He who hates (that is, loveth not) his brother (<reference osisRef="1John.3.14">1Jo 3:14</reference>), cannot in this his present state have eternal life abiding in him.

15. hateth-- equivalent to "loveth not" (1Jo 3:14); there is no medium between the two. "Love and hatred, like light and darkness, life and death, necessarily replace, as well as necessarily exclude, one another" [Alford]. is a murderer-- because indulging in that passion, which, if followed out to its natural consequences, would make him one. "Whereas, 1Jo 3:16 desires us to lay down our lives for the brethren; duels require one (awful to say!) to risk his own life, rather than not deprive another of life" [Bengel]. God regards the inward disposition as tantamount to the outward act which would flow from it. Whomsoever one hates, one wishes to be dead. hath-- Such a one still "abideth in death." It is not his future state, but his present, which is referred to. He who hates (that is, loveth not) his brother (1Jo 3:14), cannot in this his present state have eternal life abiding in him.


16. What true love to the brethren is, illustrated by the love of Christ to us.

<hi type="bold">Hereby--</hi>Greek, "Herein."

<hi type="bold">the love of God--</hi>The words "of God" are not in the original. Translate, "We arrive at the knowledge of love"; we apprehend what true love is.

<hi type="bold">he--</hi>Christ.

<hi type="bold">and we--</hi>on our part, if absolutely needed for the glory of God, the good of the Church, or the salvation of a brother.

<hi type="bold">lives--</hi>Christ alone laid down His one life for us all; we ought to lay down our lives severally for the lives of the brethren; if not actually, at least virtually, by giving our time, care, labors, prayers, substance: Non nobis, sed omnibus. Our life ought not to be dearer to us than God's own Son was to Him. The apostles and martyrs acted on this principle.

16. What true love to the brethren is, illustrated by the love of Christ to us. Hereby-- Greek, "Herein." the love of God-- The words "of God" are not in the original. Translate, "We arrive at the knowledge of love"; we apprehend what true love is. he-- Christ. and we-- on our part, if absolutely needed for the glory of God, the good of the Church, or the salvation of a brother. lives-- Christ alone laid down His one life for us all; we ought to lay down our lives severally for the lives of the brethren; if not actually, at least virtually, by giving our time, care, labors, prayers, substance: Non nobis, sed omnibus. Our life ought not to be dearer to us than God's own Son was to Him. The apostles and martyrs acted on this principle.


<hi type="bold">17. this world's good--</hi>literally, "livelihood" or substance. If we ought to lay down our lives for the brethren (<reference osisRef="1John.3.16">1Jo 3:16</reference>), how much more ought we not to withhold our substance?

<hi type="bold">seeth--</hi>not merely casually, but deliberately contemplates as a spectator; Greek, "beholds."

<hi type="bold">shutteth up his bowels of compassion--</hi>which had been momentarily opened by the spectacle of his brother's need. The "bowels" mean the heart, the seat of compassion.

<hi type="bold">how--</hi>How is it possible that "the love of (that is, 'to') God dwelleth (Greek, 'abideth') in him?" Our superfluities should yield to the necessities; our comforts, and even our necessaries in some measure, should yield to the extreme wants of our brethren. "Faith gives Christ to me; love flowing from faith gives me to my neighbor."

17. this world's good-- literally, "livelihood" or substance. If we ought to lay down our lives for the brethren (1Jo 3:16), how much more ought we not to withhold our substance? seeth-- not merely casually, but deliberately contemplates as a spectator; Greek, "beholds." shutteth up his bowels of compassion-- which had been momentarily opened by the spectacle of his brother's need. The "bowels" mean the heart, the seat of compassion. how-- How is it possible that "the love of (that is, 'to') God dwelleth (Greek, 'abideth') in him?" Our superfluities should yield to the necessities; our comforts, and even our necessaries in some measure, should yield to the extreme wants of our brethren. "Faith gives Christ to me; love flowing from faith gives me to my neighbor."


18. When the venerable John could no longer walk to the meetings of the Church but was borne thither by his disciples, he always uttered the same address to the Church; he reminded them of that one commandment which he had received from Christ Himself, as comprising all the rest, and forming the distinction of the new covenant, "My little children, love one another." When the brethren present, wearied of hearing the same thing so often, asked why he always repeated the same thing, he replied, "Because it is the commandment of the Lord, and if this one thing be attained, it is enough" [Jerome].

<hi type="bold">in word--</hi>Greek, "with word ... with tongue, but in deed and truth."

18. When the venerable John could no longer walk to the meetings of the Church but was borne thither by his disciples, he always uttered the same address to the Church; he reminded them of that one commandment which he had received from Christ Himself, as comprising all the rest, and forming the distinction of the new covenant, "My little children, love one another." When the brethren present, wearied of hearing the same thing so often, asked why he always repeated the same thing, he replied, "Because it is the commandment of the Lord, and if this one thing be attained, it is enough" [Jerome]. in word-- Greek, "with word... with tongue, but in deed and truth."


<hi type="bold">19. hereby--</hi>Greek, "herein"; in our loving in deed and in truth (<reference osisRef="1John.3.18">1Jo 3:18</reference>).

<hi type="bold">we know--</hi>The oldest manuscripts have "we shall know," namely, if we fulfil the command (<reference osisRef="1John.3.18">1Jo 3:18</reference>).

<hi type="bold">of the truth--</hi>that we are real disciples of, and belonging to, the truth, as it is in Jesus: begotten of God with the word of truth. Having herein the truth radically, we shall be sure not to love merely in word and tongue. (<reference osisRef="1John.3.18">1Jo 3:18</reference>).

<hi type="bold">assure--</hi>literally, "persuade," namely, so as to cease to condemn us; satisfy the questionings and doubts of our consciences as to whether we be accepted before God or not (compare <reference osisRef="Matt.28.14">Mt 28:14</reference>; <reference osisRef="Acts.12.20">Ac 12:20</reference>, "having made Blastus their friend," literally, "persuaded"). The "heart," as the seat of the feelings, is our inward judge; the conscience, as the witness, acts either as our justifying advocate, or our condemning accuser, before God even now. <reference osisRef="John.8.9">Joh 8:9</reference>, has "conscience," but the passage is omitted in most old manuscripts. John nowhere else uses the term "conscience." Peter and Paul alone use it.

<hi type="bold">before him--</hi>as in the sight of Him, the omniscient Searcher of hearts. Assurance is designed to be the ordinary experience and privilege of the believer.

19. hereby-- Greek, "herein"; in our loving in deed and in truth (1Jo 3:18). we know-- The oldest manuscripts have "we shall know," namely, if we fulfil the command (1Jo 3:18). of the truth-- that we are real disciples of, and belonging to, the truth, as it is in Jesus: begotten of God with the word of truth. Having herein the truth radically, we shall be sure not to love merely in word and tongue. (1Jo 3:18). assure-- literally, "persuade," namely, so as to cease to condemn us; satisfy the questionings and doubts of our consciences as to whether we be accepted before God or not (compare Mt 28:14; Ac 12:20, "having made Blastus their friend," literally, "persuaded"). The "heart," as the seat of the feelings, is our inward judge; the conscience, as the witness, acts either as our justifying advocate, or our condemning accuser, before God even now. Joh 8:9, has "conscience," but the passage is omitted in most old manuscripts. John nowhere else uses the term "conscience." Peter and Paul alone use it. before him-- as in the sight of Him, the omniscient Searcher of hearts. Assurance is designed to be the ordinary experience and privilege of the believer.


20. Luther and Bengel take this verse as consoling the believer whom his heart condemns; and who, therefore, like Peter, appeals from conscience to Him who is greater than conscience. "Lord, Thou knowest all things: thou knowest that I love Thee." Peter's conscience, though condemning him of his sin in denying the Lord, assured him of his love; but fearing the possibility, owing to his past fall, of deceiving himself, he appeals to the all-knowing God: so Paul, <reference osisRef="1Cor.4.3">1Co 4:3</reference>, <reference osisRef="1Cor.4.4">4</reference>. So if we be believers, even if our heart condemns us of sin in general, yet having the one sign of sonship, love, we may still assure our hearts (some oldest manuscripts read heart, <reference osisRef="1John.3.19">1Jo 3:19</reference>, as well as <reference osisRef="1John.3.20">1Jo 3:20</reference>), as knowing that God is greater than our heart, and knoweth all things. But thus the same Greek is translated "because" in the beginning, and "(we know) that" in the middle of the verse, and if the verse were consolatory, it probably would have been, "Because EVEN if our heart condemn us," &c. Therefore translate, "Because (rendering the reason why it has been stated in <reference osisRef="1John.3.19">1Jo 3:19</reference> to be so important to 'assure our hearts before Him') if our heart condemn (Greek, 'know [aught] against us'; answering by contrast to 'we shall know that we are of the truth') us (it is) because God is greater than our heart and knoweth all things." If our heart judges us unfavorably, we may be sure that He, knowing more than our heart knows, judges us more unfavorably still [Alford]. A similar ellipsis ("it is") occurs in <reference osisRef="1Cor.14.27">1Co 14:27</reference>; <reference osisRef="2Cor.1.6">2Co 1:6</reference>; 8:23. The condemning testimony of our conscience is not alone, but is the echo of the voice of Him who is greater and knoweth all things. Our hypocrisy in loving by word and tongue, not in deed and truth, does not escape even our conscience, though weak and knowing but little, how much less God who knows all things! Still the consolatory view may be the right one. For the Greek for "we shall assure our hearts" (see on <reference osisRef="1John.3.19">1Jo 3:19</reference>), is gain over, persuade so as to be stilled, implying that there was a previous state of self-condemnation by the heart (<reference osisRef="1John.3.20">1Jo 3:20</reference>), which, however, is got over by the consolatory thought, "God is greater than my heart" which condemns me, and "knows all things" (Greek "ginoskei," "knows," not "kataginoskei," "condemns"), and therefore knows my love and desire to serve Him, and knows my frame so as to pity my weakness of faith. This gaining over the heart to peace is not so advanced a stage as the having CONFIDENCE towards God which flows from a heart condemning us not. The first "because" thus applies to the two alternate cases, <reference osisRef="1John.3.20">1Jo 3:20</reference>, <reference osisRef="1John.3.21">21</reference> (giving the ground of saying, that having love we shall gain over, or assure our minds before Him, <reference osisRef="1John.3.19">1Jo 3:19</reference>); the second "because" applies to the first alternate alone, namely, "if our heart condemn us." When he reaches the second alternate, <reference osisRef="1John.3.21">1Jo 3:21</reference>, he states it independently of the former "because" which had connected it with <reference osisRef="1John.3.19">1Jo 3:19</reference>, inasmuch as CONFIDENCE toward God is a farther stage than persuading our hearts, though always preceded by it.

20. Luther and Bengel take this verse as consoling the believer whom his heart condemns; and who, therefore, like Peter, appeals from conscience to Him who is greater than conscience. "Lord, Thou knowest all things: thou knowest that I love Thee." Peter's conscience, though condemning him of his sin in denying the Lord, assured him of his love; but fearing the possibility, owing to his past fall, of deceiving himself, he appeals to the all-knowing God: so Paul, 1Co 4:3, 4. So if we be believers, even if our heart condemns us of sin in general, yet having the one sign of sonship, love, we may still assure our hearts (some oldest manuscripts read heart, 1Jo 3:19, as well as 1Jo 3:20), as knowing that God is greater than our heart, and knoweth all things. But thus the same Greek is translated "because" in the beginning, and "(we know) that" in the middle of the verse, and if the verse were consolatory, it probably would have been, "Because EVEN if our heart condemn us," &c. Therefore translate, "Because (rendering the reason why it has been stated in 1Jo 3:19 to be so important to 'assure our hearts before Him') if our heart condemn (Greek, 'know [aught] against us'; answering by contrast to 'we shall know that we are of the truth') us (it is) because God is greater than our heart and knoweth all things." If our heart judges us unfavorably, we may be sure that He, knowing more than our heart knows, judges us more unfavorably still [Alford]. A similar ellipsis ("it is") occurs in 1Co 14:27; 2Co 1:6; 8:23. The condemning testimony of our conscience is not alone, but is the echo of the voice of Him who is greater and knoweth all things. Our hypocrisy in loving by word and tongue, not in deed and truth, does not escape even our conscience, though weak and knowing but little, how much less God who knows all things! Still the consolatory view may be the right one. For the Greek for "we shall assure our hearts" (see on 1Jo 3:19), is gain over, persuade so as to be stilled, implying that there was a previous state of self-condemnation by the heart (1Jo 3:20), which, however, is got over by the consolatory thought, "God is greater than my heart" which condemns me, and "knows all things" (Greek "ginoskei," "knows," not "kataginoskei," "condemns"), and therefore knows my love and desire to serve Him, and knows my frame so as to pity my weakness of faith. This gaining over the heart to peace is not so advanced a stage as the having CONFIDENCE towards God which flows from a heart condemning us not. The first "because" thus applies to the two alternate cases, 1Jo 3:20, 21 (giving the ground of saying, that having love we shall gain over, or assure our minds before Him, 1Jo 3:19); the second "because" applies to the first alternate alone, namely, "if our heart condemn us." When he reaches the second alternate, 1Jo 3:21, he states it independently of the former "because" which had connected it with 1Jo 3:19, inasmuch as CONFIDENCE toward God is a farther stage than persuading our hearts, though always preceded by it.


<hi type="bold">21. Beloved--</hi>There is no "But" contrasting the two cases, <reference osisRef="1John.3.20">1Jo 3:20</reference>, <reference osisRef="1John.3.21">21</reference>, because "Beloved" sufficiently marks the transition to the case of the brethren walking in the full confidence of love (<reference osisRef="1John.3.18">1Jo 3:18</reference>). The two results of our being able to "assure our hearts before Him" (<reference osisRef="1John.3.19">1Jo 3:19</reference>), and of "our heart condemning us not" (of insincerity as to the truth in general, and as to LOVE in particular) are, (1) confidence toward God; (2) a sure answer to our prayers. John does not mean that all whose hearts do not condemn them, are therefore safe before God; for some have their conscience seared, others are ignorant of the truth, and it is not only sincerity, but sincerity in the truth which can save men. Christians are those meant here: knowing Christ's precepts and testing themselves by them.

21. Beloved-- There is no "But" contrasting the two cases, 1Jo 3:20, 21, because "Beloved" sufficiently marks the transition to the case of the brethren walking in the full confidence of love (1Jo 3:18). The two results of our being able to "assure our hearts before Him" (1Jo 3:19), and of "our heart condemning us not" (of insincerity as to the truth in general, and as to LOVE in particular) are, (1) confidence toward God; (2) a sure answer to our prayers. John does not mean that all whose hearts do not condemn them, are therefore safe before God; for some have their conscience seared, others are ignorant of the truth, and it is not only sincerity, but sincerity in the truth which can save men. Christians are those meant here: knowing Christ's precepts and testing themselves by them.


<hi type="bold">22. we receive--</hi>as a matter of fact, according to His promise. Believers, as such, ask only what is in accordance with God's will; or if they ask what God wills not, they bow their will to God's will, and so God grants them either their request, or something better than it.

<hi type="bold">because we keep his commandments--</hi>Compare <reference osisRef="Ps.66.18">Psa 66:18</reference>; <reference osisRef="Ps.34.15">34:15</reference>; <reference osisRef="Ps.145.18">145:18</reference>, <reference osisRef="Ps.145.19">19</reference>. Not as though our merits earned a hearing for our prayers, but when we are believers in Christ, all our works of faith being the fruit of His Spirit in us, are "pleasing in God's sight"; and our prayers being the voice of the same Spirit of God in us, naturally and necessarily are answered by Him.

22. we receive-- as a matter of fact, according to His promise. Believers, as such, ask only what is in accordance with God's will; or if they ask what God wills not, they bow their will to God's will, and so God grants them either their request, or something better than it. because we keep his commandments-- Compare Psa 66:18; 34:15; 145:18, 19. Not as though our merits earned a hearing for our prayers, but when we are believers in Christ, all our works of faith being the fruit of His Spirit in us, are "pleasing in God's sight"; and our prayers being the voice of the same Spirit of God in us, naturally and necessarily are answered by Him.


23. Summing up of God's commandments under the Gospel dispensation in one commandment.

<hi type="bold">this is his commandment--</hi>singular: for faith and love are not separate commandments, but are indissolubly united. We cannot truly love one another without faith in Christ, nor can we truly believe in Him without love.

<hi type="bold">believe--</hi>once for all; Greek aorist.

<hi type="bold">on the name of his Son--</hi>on all that is revealed in the Gospel concerning Him, and on Himself in respect to His person, offices, and atoning work.

<hi type="bold">as he--</hi>as Jesus gave us commandment.

23. Summing up of God's commandments under the Gospel dispensation in one commandment. this is his commandment-- singular: for faith and love are not separate commandments, but are indissolubly united. We cannot truly love one another without faith in Christ, nor can we truly believe in Him without love. believe-- once for all; Greek aorist. on the name of his Son-- on all that is revealed in the Gospel concerning Him, and on Himself in respect to His person, offices, and atoning work. as he-- as Jesus gave us commandment.


<hi type="bold">24. dwelleth in him--</hi>The believer dwelleth in Christ.

<hi type="bold">and he in him--</hi>Christ in the believer. Reciprocity. "Thus he returns to the great keynote of the Epistle, abide in Him, with which the former part concluded" (<reference osisRef="1John.2.28">1Jo 2:28</reference>).

<hi type="bold">hereby--</hi>herein we (believers) know that he abideth in us, namely, from (the presence in us of) the Spirit "which He hath given us." Thus he prepares, by the mention of the true Spirit, for the transition to the false "spirit," <reference osisRef="1John.4.1-1John.4.6">1Jo 4:1-6</reference>; after which he returns again to the subject of love. <chapter eID="1John.3"/>

24. dwelleth in him-- The believer dwelleth in Christ. and he in him-- Christ in the believer. Reciprocity. "Thus he returns to the great keynote of the Epistle, abide in Him, with which the former part concluded" (1Jo 2:28). hereby-- herein we (believers) know that he abideth in us, namely, from (the presence in us of) the Spirit "which He hath given us." Thus he prepares, by the mention of the true Spirit, for the transition to the false "spirit," 1Jo 4:1-6; after which he returns again to the subject of love.


<title type="x-s2">CHAPTER 4</title>
 <reference osisRef="1John.4.1-1John.4.21">1Jo 4:1-21</reference>. Tests of False Prophets. Love, the Test of Birth from God, and the Necessary Fruit of Knowing His Great Love in Christ to Us.

<hi type="bold">1. Beloved--</hi>the affectionate address wherewith he calls their attention, as to an important subject.

<hi type="bold">every spirit--</hi>which presents itself in the person of a prophet. The Spirit of truth, and the spirit of error, speak by men's spirits as their organs. There is but one Spirit of truth, and one spirit of Antichrist.

<hi type="bold">try--</hi>by the tests (<reference osisRef="1John.4.2">1Jo 4:2</reference>, <reference osisRef="1John.4.3">3</reference>). All believers are to do so: not merely ecclesiastics. Even an angel's message should be tested by the word of God: much more men's teachings, however holy the teachers may seem.

<hi type="bold">because, &c.--</hi>the reason why we must "try," or test the spirits.

<hi type="bold">many false prophets--</hi>not "prophets" in the sense "foretellers," but organs of the spirit that inspires them, teaching accordingly either truth or error: "many Antichrists."

<hi type="bold">are gone out--</hi>as if from God.

<hi type="bold">into the world--</hi>said alike of good and bad prophets (2Jo 7). The world is easily seduced (<reference osisRef="1John.4.4">1Jo 4:4</reference>, <reference osisRef="1John.4.5">5</reference>).

CHAPTER 4 1Jo 4:1-21. Tests of False Prophets. Love, the Test of Birth from God, and the Necessary Fruit of Knowing His Great Love in Christ to Us. 1. Beloved-- the affectionate address wherewith he calls their attention, as to an important subject. every spirit-- which presents itself in the person of a prophet. The Spirit of truth, and the spirit of error, speak by men's spirits as their organs. There is but one Spirit of truth, and one spirit of Antichrist. try-- by the tests (1Jo 4:2, 3). All believers are to do so: not merely ecclesiastics. Even an angel's message should be tested by the word of God: much more men's teachings, however holy the teachers may seem. because, &c.-- the reason why we must "try," or test the spirits. many false prophets-- not "prophets" in the sense "foretellers," but organs of the spirit that inspires them, teaching accordingly either truth or error: "many Antichrists." are gone out-- as if from God. into the world-- said alike of good and bad prophets (2Jo 7). The world is easily seduced (1Jo 4:4, 5).


<hi type="bold">2. Hereby--</hi>"Herein."

<hi type="bold">know ... the Spirit of God--</hi>whether he be, or not, in those teachers professing to be moved by Him.

<hi type="bold">Every spirit--</hi>that is, Every teacher claiming inspiration by the Holy Spirit.

<hi type="bold">confesseth--</hi>The truth is taken for granted as established. Man is required to confess it, that is, in his teaching to profess it openly.

<hi type="bold">Jesus Christ is come in the flesh--</hi>a twofold truth confessed, that Jesus is the Christ, and that He is come (the Greek perfect tense implies not a mere past historical fact, as the aorist would, but also the present continuance of the fact and its blessed effects) in the flesh ("clothed with flesh": not with a mere seeming humanity, as the Docetæ afterwards taught: He therefore was, previously, something far above flesh). His flesh implies His death for us, for only by assuming flesh could He die (for as God He could not), <reference osisRef="Heb.2.9">He 2:9</reference>, <reference osisRef="2Cor.10.14">10, 14</reference>, <reference osisRef="2Cor.10.16">16</reference>; and His death implies His LOVE for us (<reference osisRef="John.15.13">Joh 15:13</reference>). To deny the reality of His flesh is to deny His love, and so cast away the root which produces all true love on the believer's part (1Jo 4:9-11, 19). Rome, by the doctrine of the immaculate conception of the Virgin Mary, denies Christ's proper humanity.

2. Hereby-- "Herein." know... the Spirit of God-- whether he be, or not, in those teachers professing to be moved by Him. Every spirit-- that is, Every teacher claiming inspiration by the Holy Spirit. confesseth-- The truth is taken for granted as established. Man is required to confess it, that is, in his teaching to profess it openly. Jesus Christ is come in the flesh-- a twofold truth confessed, that Jesus is the Christ, and that He is come (the Greek perfect tense implies not a mere past historical fact, as the aorist would, but also the present continuance of the fact and its blessed effects) in the flesh ("clothed with flesh": not with a mere seeming humanity, as the Docetæ afterwards taught: He therefore was, previously, something far above flesh). His flesh implies His death for us, for only by assuming flesh could He die (for as God He could not), He 2:9, 10, 14, 16; and His death implies His LOVE for us (Joh 15:13). To deny the reality of His flesh is to deny His love, and so cast away the root which produces all true love on the believer's part (1Jo 4:9-11, 19). Rome, by the doctrine of the immaculate conception of the Virgin Mary, denies Christ's proper humanity.


<hi type="bold">3. confesseth not that Jesus Christ is come in the flesh--</hi>Irenæus [3.8], Lucifer, Origen, on <reference osisRef="Matt.25.14">Mt 25:14</reference>, and Vulgate read, "Every spirit which destroys (sets aside, or does away with) Jesus (Christ)." Cyprian and Polycarp support English Version text. The oldest extant manuscripts, which are, however, centuries after Polycarp, read, "Every spirit that confesseth not (that is, refuses to confess) Jesus" (in His person, and all His offices and divinity), omitting "is come in the flesh."

<hi type="bold">ye have heard--</hi>from your Christian teachers.

<hi type="bold">already is it in the world--</hi>in the person of the false prophets (<reference osisRef="1John.4.1">1Jo 4:1</reference>).

3. confesseth not that Jesus Christ is come in the flesh-- Irenæus [3.8], Lucifer, Origen, on Mt 25:14, and Vulgate read, "Every spirit which destroys (sets aside, or does away with) Jesus (Christ)." Cyprian and Polycarp support English Version text. The oldest extant manuscripts, which are, however, centuries after Polycarp, read, "Every spirit that confesseth not (that is, refuses to confess) Jesus" (in His person, and all His offices and divinity), omitting "is come in the flesh." ye have heard-- from your Christian teachers. already is it in the world-- in the person of the false prophets (1Jo 4:1).


<hi type="bold">4. Ye--</hi>emphatical: Ye who confess Jesus: in contrast to "them," the false teachers.

<hi type="bold">overcome them--</hi>(<reference osisRef="1John.5.4">1Jo 5:4</reference>, <reference osisRef="1John.5.5">5</reference>); instead of being "overcome and brought into (spiritual) bondage" by them (<reference osisRef="2Pet.2.19">2Pe 2:19</reference>). <reference osisRef="John.10.8">Joh 10:8</reference>, <reference osisRef="John.10.5">5</reference>, "the sheep did not hear them": "a stranger will they not follow, but will flee from him: for they know not the voice of strangers."

<hi type="bold">he that is in you--</hi>God, of whom ye are.

<hi type="bold">he that is in the word--</hi>the spirit of Antichrist, the devil, "the prince of this world."

4. Ye-- emphatical: Ye who confess Jesus: in contrast to "them," the false teachers. overcome them-- (1Jo 5:4, 5); instead of being "overcome and brought into (spiritual) bondage" by them (2Pe 2:19). Joh 10:8, 5, "the sheep did not hear them": "a stranger will they not follow, but will flee from him: for they know not the voice of strangers." he that is in you-- God, of whom ye are. he that is in the word-- the spirit of Antichrist, the devil, "the prince of this world."


<hi type="bold">5. of the world--</hi>They derive their spirit and teaching from the world, "unregenerate human nature, ruled over and possessed by Satan, the prince of this world" [Alford].

<hi type="bold">speak they of the word--</hi>They draw the matter of their conversation from the life, opinions, and feelings of the world.

<hi type="bold">the world heareth them--</hi>(<reference osisRef="John.15.18">Joh 15:18</reference>, <reference osisRef="John.15.19">19</reference>). The world loves its own.

5. of the world-- They derive their spirit and teaching from the world, "unregenerate human nature, ruled over and possessed by Satan, the prince of this world" [Alford]. speak they of the word-- They draw the matter of their conversation from the life, opinions, and feelings of the world. the world heareth them-- (Joh 15:18, 19). The world loves its own.