<hi type="bold">6. We--</hi>true teachers of Christ: in contrast to them.

<hi type="bold">are of God--</hi>and therefore speak of God: in contrast to "speak they of the world," <reference osisRef="1John.4.5">1Jo 4:5</reference>.

<hi type="bold">knoweth God--</hi>as his Father, being a child "of God" (<reference osisRef="1John.2.13">1Jo 2:13</reference>, <reference osisRef="2Cor.2.14">14</reference>).

<hi type="bold">heareth us--</hi>Compare <reference osisRef="John.18.37">Joh 18:37</reference>, "Every one that is of the truth, heareth My voice."

<hi type="bold">Hereby--</hi>(<reference osisRef="1John.4.2-1John.4.6">1Jo 4:2-6</reference>); by their confessing, or not confessing, Jesus; by the kind of reception given them respectively by those who know God, and by those who are of the world and not of God.

<hi type="bold">spirit of truth--</hi>the Spirit which comes from God and teaches truth.

<hi type="bold">spirit of error--</hi>the spirit which comes from Satan and seduces into error.

6. We-- true teachers of Christ: in contrast to them. are of God-- and therefore speak of God: in contrast to "speak they of the world," 1Jo 4:5. knoweth God-- as his Father, being a child "of God" (1Jo 2:13, 14). heareth us-- Compare Joh 18:37, "Every one that is of the truth, heareth My voice." Hereby-- (1Jo 4:2-6); by their confessing, or not confessing, Jesus; by the kind of reception given them respectively by those who know God, and by those who are of the world and not of God. spirit of truth-- the Spirit which comes from God and teaches truth. spirit of error-- the spirit which comes from Satan and seduces into error.


7. Resumption of the main theme (<reference osisRef="1John.2.29">1Jo 2:29</reference>). Love, the sum of righteousness, is the test of our being born of God. Love flows from a sense of God's love to us: compare <reference osisRef="1John.4.9">1Jo 4:9</reference> with <reference osisRef="1John.3.16">1Jo 3:16</reference>, which <reference osisRef="1John.4.9">1Jo 4:9</reference> resumes; and <reference osisRef="1John.4.13">1Jo 4:13</reference> with <reference osisRef="1John.3.24">1Jo 3:24</reference>, which similarly <reference osisRef="1John.4.13">1Jo 4:13</reference> resumes. At the same time, <reference osisRef="1John.4.7-1John.4.21">1Jo 4:7-21</reference> is connected with the immediately preceding context, <reference osisRef="1John.4.2">1Jo 4:2</reference> setting forth Christ's incarnation, the great proof of God's love (<reference osisRef="1John.4.10">1Jo 4:10</reference>).

<hi type="bold">Beloved--</hi>an address appropriate to his subject, "love."

<hi type="bold">love--</hi>All love is from God as its fountain: especially that embodiment of love, God manifest in the flesh. The Father also is love (<reference osisRef="1John.4.8">1Jo 4:8</reference>). The Holy Ghost sheds love as its first fruit abroad in the heart.

<hi type="bold">knoweth God--</hi>spiritually, experimentally, and habitually.

7. Resumption of the main theme (1Jo 2:29). Love, the sum of righteousness, is the test of our being born of God. Love flows from a sense of God's love to us: compare 1Jo 4:9 with 1Jo 3:16, which 1Jo 4:9 resumes; and 1Jo 4:13 with 1Jo 3:24, which similarly 1Jo 4:13 resumes. At the same time, 1Jo 4:7-21 is connected with the immediately preceding context, 1Jo 4:2 setting forth Christ's incarnation, the great proof of God's love (1Jo 4:10). Beloved-- an address appropriate to his subject, "love." love-- All love is from God as its fountain: especially that embodiment of love, God manifest in the flesh. The Father also is love (1Jo 4:8). The Holy Ghost sheds love as its first fruit abroad in the heart. knoweth God-- spiritually, experimentally, and habitually.


<hi type="bold">8. knoweth not--</hi>Greek aorist: not only knoweth not now, but never knew, has not once for all known God.

<hi type="bold">God is love--</hi>There is no Greek article to love, but to God; therefore we cannot translate, Love is God. God is fundamentally and essentially LOVE: not merely is loving, for then John's argument would not stand; for the conclusion from the premises then would be this, This man is not loving: God is loving; therefore he knoweth not God IN SO FAR AS God is loving; still he might know Him in His other attributes. But when we take love as God's essence, the argument is sound: This man doth not love, and therefore knows not love: God is essentially love, therefore he knows not God.

8. knoweth not-- Greek aorist: not only knoweth not now, but never knew, has not once for all known God. God is love-- There is no Greek article to love, but to God; therefore we cannot translate, Love is God. God is fundamentally and essentially LOVE: not merely is loving, for then John's argument would not stand; for the conclusion from the premises then would be this, This man is not loving: God is loving; therefore he knoweth not God IN SO FAR AS God is loving; still he might know Him in His other attributes. But when we take love as God's essence, the argument is sound: This man doth not love, and therefore knows not love: God is essentially love, therefore he knows not God.


<hi type="bold">9. toward us--</hi>Greek, "in our case."

<hi type="bold">sent--</hi>Greek, "hath sent."

<hi type="bold">into the world--</hi>a proof against Socinians, that the Son existed before He was "sent into the world." Otherwise, too, He could not have been our life (<reference osisRef="1John.4.9">1Jo 4:9</reference>), our "propitiation" (<reference osisRef="1John.4.10">1Jo 4:10</reference>), or our "Saviour" (<reference osisRef="1John.4.14">1Jo 4:14</reference>). It is the grand proof of God's love, His having sent "His only-begotten Son, that we might live through Him," who is the Life, and who has redeemed our forfeited life; and it is also the grand motive to our mutual love.

9. toward us-- Greek, "in our case." sent-- Greek, "hath sent." into the world-- a proof against Socinians, that the Son existed before He was "sent into the world." Otherwise, too, He could not have been our life (1Jo 4:9), our "propitiation" (1Jo 4:10), or our "Saviour" (1Jo 4:14). It is the grand proof of God's love, His having sent "His only-begotten Son, that we might live through Him," who is the Life, and who has redeemed our forfeited life; and it is also the grand motive to our mutual love.


<hi type="bold">10. Herein is love--</hi>love in the abstract: love, in its highest ideal, is herein. The love was all on God's side, none on ours.

<hi type="bold">not that we loved God--</hi>though so altogether worthy of love.

<hi type="bold">he loved us--</hi>though so altogether unworthy of love. The Greek aorist expresses, Not that we did any act of love at any time to God, but that He did the act of love to us in sending Christ.

10. Herein is love-- love in the abstract: love, in its highest ideal, is herein. The love was all on God's side, none on ours. not that we loved God-- though so altogether worthy of love. he loved us-- though so altogether unworthy of love. The Greek aorist expresses, Not that we did any act of love at any time to God, but that He did the act of love to us in sending Christ.


11. God's love to us is the grand motive for our love to one another (<reference osisRef="1John.3.16">1Jo 3:16</reference>).

<hi type="bold">if--</hi>as we all admit as a fact.

<hi type="bold">we ... also--</hi>as being born of God, and therefore resembling our Father who is love. In proportion as we appreciate God's love to us, we love Him and also the brethren, the children (by regeneration) of the same God, the representatives of the unseen God.

11. God's love to us is the grand motive for our love to one another (1Jo 3:16). if-- as we all admit as a fact. we... also-- as being born of God, and therefore resembling our Father who is love. In proportion as we appreciate God's love to us, we love Him and also the brethren, the children (by regeneration) of the same God, the representatives of the unseen God.


12. God, whom no man hath seen at any time, hath appointed His children as the visible recipients of our outward kindness which flows from love to Himself, "whom not having seen, we love," compare Notes, <reference osisRef="1John.4.11">1Jo 4:11</reference>, <reference osisRef="1John.4.19">1Jo 4:19</reference>, <reference osisRef="1John.4.20">20</reference>. Thus <reference osisRef="1John.4.12">1Jo 4:12</reference> explains why, instead (in <reference osisRef="1John.4.11">1Jo 4:11</reference>) of saying, "If God so loved us, we ought also to love God," he said, "We ought also to love one another."

<hi type="bold">If we love one another, God dwelleth in us--</hi>for God is love; and it must have been from Him dwelling in us that we drew the real love we bear to the brethren (<reference osisRef="1John.4.8">1Jo 4:8</reference>, <reference osisRef="1John.4.16">16</reference>). John discusses this in <reference osisRef="1John.4.13-1John.4.16">1Jo 4:13-16</reference>.

<hi type="bold">his love--</hi>rather, "the love of Him," that is, "to Him" (<reference osisRef="1John.2.5">1Jo 2:5</reference>), evinced by our love to His representatives, our brethren.

<hi type="bold">is perfected in us--</hi>John discusses this in <reference osisRef="1John.4.17-1John.4.19">1Jo 4:17-19</reference>. Compare <reference osisRef="1John.2.5">1Jo 2:5</reference>, "is perfected," that is, attains its proper maturity.

12. God, whom no man hath seen at any time, hath appointed His children as the visible recipients of our outward kindness which flows from love to Himself, "whom not having seen, we love," compare Notes, 1Jo 4:11, 1Jo 4:19, 20. Thus 1Jo 4:12 explains why, instead (in 1Jo 4:11) of saying, "If God so loved us, we ought also to love God," he said, "We ought also to love one another." If we love one another, God dwelleth in us-- for God is love; and it must have been from Him dwelling in us that we drew the real love we bear to the brethren (1Jo 4:8, 16). John discusses this in 1Jo 4:13-16. his love-- rather, "the love of Him," that is, "to Him" (1Jo 2:5), evinced by our love to His representatives, our brethren. is perfected in us-- John discusses this in 1Jo 4:17-19. Compare 1Jo 2:5, "is perfected," that is, attains its proper maturity.


<hi type="bold">13. Hereby--</hi>"Herein." The token vouchsafed to us of God's dwelling (Greek, "abide") in us, though we see Him not, is this, that He hath given us "of His Spirit" (<reference osisRef="1John.3.24">1Jo 3:24</reference>). Where the Spirit of God is, there God is. One Spirit dwells in the Church: each believer receives a measure "of" that Spirit in the proportion God thinks fit. Love is His first-fruit (<reference osisRef="Gal.5.22">Ga 5:22</reference>). In Jesus alone the Spirit dwelt without measure (<reference osisRef="John.3.34">Joh 3:34</reference>).

13. Hereby-- "Herein." The token vouchsafed to us of God's dwelling (Greek, "abide") in us, though we see Him not, is this, that He hath given us "of His Spirit" (1Jo 3:24). Where the Spirit of God is, there God is. One Spirit dwells in the Church: each believer receives a measure "of" that Spirit in the proportion God thinks fit. Love is His first-fruit (Ga 5:22). In Jesus alone the Spirit dwelt without measure (Joh 3:34).


<hi type="bold">14. And we--</hi>primarily, we apostles, Christ's appointed eye-witnesses to testify to the facts concerning Him. The internal evidence of the indwelling Spirit (<reference osisRef="1John.4.13">1Jo 4:13</reference>) is corroborated by the external evidence of the eye-witnesses to the fact of the Father having "sent His Son to be the Saviour of the world."

<hi type="bold">seen--</hi>Greek, "contemplated," "attentively beheld" (see on <reference osisRef="1John.1.1">1Jo 1:1</reference>).

<hi type="bold">sent--</hi>Greek, "hath sent": not an entirely past fact (aorist), but one of which the effects continue (perfect tense).

14. And we-- primarily, we apostles, Christ's appointed eye-witnesses to testify to the facts concerning Him. The internal evidence of the indwelling Spirit (1Jo 4:13) is corroborated by the external evidence of the eye-witnesses to the fact of the Father having "sent His Son to be the Saviour of the world." seen-- Greek, "contemplated," "attentively beheld" (see on 1Jo 1:1). sent-- Greek, "hath sent": not an entirely past fact (aorist), but one of which the effects continue (perfect tense).


<hi type="bold">15. shall confess--</hi>once for all: so the Greek aorist means.

<hi type="bold">that Jesus is the Son of God--</hi>and therefore "the Saviour of the world" (<reference osisRef="1John.4.14">1Jo 4:14</reference>).

15. shall confess-- once for all: so the Greek aorist means. that Jesus is the Son of God-- and therefore "the Saviour of the world" (1Jo 4:14).


<hi type="bold">16. And we--</hi>John and his readers (not as <reference osisRef="1John.4.14">1Jo 4:14</reference>, the apostles only).

<hi type="bold">known and believed--</hi>True faith, according to John, is a faith of knowledge and experience: true knowledge is a knowledge of faith [Luecke].

<hi type="bold">to us--</hi>Greek, "in our case" (see on <reference osisRef="1John.4.9">1Jo 4:9</reference>).

<hi type="bold">dwelleth--</hi>Greek, "abideth." Compare with this verse, <reference osisRef="1John.4.7">1Jo 4:7</reference>.

16. And we-- John and his readers (not as 1Jo 4:14, the apostles only). known and believed-- True faith, according to John, is a faith of knowledge and experience: true knowledge is a knowledge of faith [Luecke]. to us-- Greek, "in our case" (see on 1Jo 4:9). dwelleth-- Greek, "abideth." Compare with this verse, 1Jo 4:7.


17-18. (Compare <reference osisRef="1John.3.19-1John.3.21">1Jo 3:19-21</reference>.)

<hi type="bold">our love--</hi>rather as the Greek, "LOVE (in the abstract, the principle of love [Alford]) is made perfect (in its relations) with us." Love dwelling in us advances to its consummation "with us" that is, as it is concerned with us: so Greek. <reference osisRef="Luke.1.58">Lu 1:58</reference>, "showed mercy upon (literally, 'with') her": 2Jo 2, the truth "shall be with us for ever."

<hi type="bold">boldness--</hi>"confidence": the same Greek as <reference osisRef="1John.3.21">1Jo 3:21</reference>, to which this passage is parallel. The opposite of "fear," <reference osisRef="1John.4.18">1Jo 4:18</reference>. Herein is our love perfected, namely, in God dwelling in us, and our dwelling in God (<reference osisRef="1John.4.16">1Jo 4:16</reference>), involving as its result "that we can have confidence (or boldness) in the day of judgment" (so terrible to all other men, <reference osisRef="Acts.24.25">Ac 24:25</reference>; <reference osisRef="Rom.2.16">Ro 2:16</reference>).

<hi type="bold">because, &c.--</hi>The ground of our "confidence" is, "because even as He (Christ) is, we also are in this world" (and He will not, in that day, condemn those who are like Himself), that is, we are righteous as He is righteous, especially in respect to that which is the sum of righteousness, love (<reference osisRef="1John.3.14">1Jo 3:14</reference>). Christ IS righteous, and love itself, in heaven: so are we, His members, who are still "in this world." Our oneness with Him even now in His exalted position above (<reference osisRef="Eph.2.6">Ep 2:6</reference>), so that all that belongs to Him of righteousness, &c., belongs to us also by perfect imputation and progressive impartation, is the ground of our love being perfected so that we can have confidence in the day of judgment. We are in, not of, this world.

17-18. (Compare 1Jo 3:19-21.) our love-- rather as the Greek, "LOVE (in the abstract, the principle of love [Alford]) is made perfect (in its relations) with us." Love dwelling in us advances to its consummation "with us" that is, as it is concerned with us: so Greek. Lu 1:58, "showed mercy upon (literally, 'with') her": 2Jo 2, the truth "shall be with us for ever." boldness-- "confidence": the same Greek as 1Jo 3:21, to which this passage is parallel. The opposite of "fear," 1Jo 4:18. Herein is our love perfected, namely, in God dwelling in us, and our dwelling in God (1Jo 4:16), involving as its result "that we can have confidence (or boldness) in the day of judgment" (so terrible to all other men, Ac 24:25; Ro 2:16). because, &c.-- The ground of our "confidence" is, "because even as He (Christ) is, we also are in this world" (and He will not, in that day, condemn those who are like Himself), that is, we are righteous as He is righteous, especially in respect to that which is the sum of righteousness, love (1Jo 3:14). Christ IS righteous, and love itself, in heaven: so are we, His members, who are still "in this world." Our oneness with Him even now in His exalted position above (Ep 2:6), so that all that belongs to Him of righteousness, &c., belongs to us also by perfect imputation and progressive impartation, is the ground of our love being perfected so that we can have confidence in the day of judgment. We are in, not of, this world.


<hi type="bold">19. him--</hi>omitted in the oldest manuscripts. Translate, We (emphatical: WE on our part) love (in general: love alike Him, and the brethren, and our fellow men), because He (emphatical: answering to "we"; because it was He who) first loved us in sending His Son (Greek aorist of a definite act at a point of time). He was the first to love us: this thought ought to create in us love casting out fear (<reference osisRef="1John.4.18">1Jo 4:18</reference>).

19. him-- omitted in the oldest manuscripts. Translate, We (emphatical: WE on our part) love (in general: love alike Him, and the brethren, and our fellow men), because He (emphatical: answering to "we"; because it was He who) first loved us in sending His Son (Greek aorist of a definite act at a point of time). He was the first to love us: this thought ought to create in us love casting out fear (1Jo 4:18).


<hi type="bold">20. loveth not ... brother whom he hath seen, how can he love God whom he hath not seen--</hi>It is easier for us, influenced as we are here by sense, to direct love towards one within the range of our senses than towards One unseen, appreciable only by faith. "Nature is prior to grace; and we by nature love things seen, before we love things unseen" [Estius]. The eyes are our leaders in love. "Seeing is an incentive to love" [OECUMENIUS]. If we do not love the brethren, the visible representatives of God, how can we love God, the invisible One, whose children they are? The true ideal of man, lost in Adam, is realized in Christ, in whom God is revealed as He is, and man as he ought to be. Thus, by faith in Christ, we learn to love both the true God, and the true man, and so to love the brethren as bearing His image.

<hi type="bold">hath seen--</hi>and continually sees.

20. loveth not... brother whom he hath seen, how can he love God whom he hath not seen-- It is easier for us, influenced as we are here by sense, to direct love towards one within the range of our senses than towards One unseen, appreciable only by faith. "Nature is prior to grace; and we by nature love things seen, before we love things unseen" [Estius]. The eyes are our leaders in love. "Seeing is an incentive to love" [OECUMENIUS]. If we do not love the brethren, the visible representatives of God, how can we love God, the invisible One, whose children they are? The true ideal of man, lost in Adam, is realized in Christ, in whom God is revealed as He is, and man as he ought to be. Thus, by faith in Christ, we learn to love both the true God, and the true man, and so to love the brethren as bearing His image. hath seen-- and continually sees.


21. Besides the argument (<reference osisRef="1John.4.20">1Jo 4:20</reference>) from the common feeling of men, he here adds a stronger one from God's express commandment (<reference osisRef="Matt.22.39">Mt 22:39</reference>). He who loves, will do what the object of his love wishes.

<hi type="bold">he who loveth God--</hi>he who wishes to be regarded by God as loving Him. <chapter eID="1John.4"/>

21. Besides the argument (1Jo 4:20) from the common feeling of men, he here adds a stronger one from God's express commandment (Mt 22:39). He who loves, will do what the object of his love wishes. he who loveth God-- he who wishes to be regarded by God as loving Him.


<title type="x-s2">CHAPTER 5</title>
 <reference osisRef="1John.5.1-1John.5.21">1Jo 5:1-21</reference>. Who Are the Brethren Especially to Be Loved (<reference osisRef="1John.4.21">1Jo 4:21</reference>); Obedience, the Test of Love, Easy through Faith, which Overcomes the World. Last Portion of the Epistle. The Spirit's Witness to the Believer's Spiritual Life. Truths Repeated at the Close: Farewell Warning.

1. Reason why our "brother" (<reference osisRef="1John.4.21">1Jo 4:21</reference>) is entitled to such love, namely, because he is "born (begotten) of God": so that if we want to show our love to God, we must show it to God's visible representative.

<hi type="bold">Whosoever--</hi>Greek, "Everyone that." He could not be our "Jesus" (God-Saviour) unless He were "the Christ"; for He could not reveal the way of salvation, except He were a prophet: He could not work out that salvation, except He were a priest: He could not confer that salvation upon us, except He were a king: He could not be prophet, priest, and king, except He were the Christ [Pearson, Exposition of the Creed].

<hi type="bold">born--</hi>Translate, "begotten," as in the latter part of the verse, the Greek being the same. Christ is the "only-begotten Son" by generation; we become begotten sons of God by regeneration and adoption.

<hi type="bold">every one that loveth him that begat--</hi>sincerely, not in mere profession (<reference osisRef="1John.4.20">1Jo 4:20</reference>).

<hi type="bold">loveth him also that is begotten of him--</hi>namely, "his brethren" (<reference osisRef="1John.4.21">1Jo 4:21</reference>).

CHAPTER 5 1Jo 5:1-21. Who Are the Brethren Especially to Be Loved (1Jo 4:21); Obedience, the Test of Love, Easy through Faith, which Overcomes the World. Last Portion of the Epistle. The Spirit's Witness to the Believer's Spiritual Life. Truths Repeated at the Close: Farewell Warning. 1. Reason why our "brother" (1Jo 4:21) is entitled to such love, namely, because he is "born (begotten) of God": so that if we want to show our love to God, we must show it to God's visible representative. Whosoever-- Greek, "Everyone that." He could not be our "Jesus" (God-Saviour) unless He were "the Christ"; for He could not reveal the way of salvation, except He were a prophet: He could not work out that salvation, except He were a priest: He could not confer that salvation upon us, except He were a king: He could not be prophet, priest, and king, except He were the Christ [Pearson, Exposition of the Creed]. born-- Translate, "begotten," as in the latter part of the verse, the Greek being the same. Christ is the "only-begotten Son" by generation; we become begotten sons of God by regeneration and adoption. every one that loveth him that begat-- sincerely, not in mere profession (1Jo 4:20). loveth him also that is begotten of him-- namely, "his brethren" (1Jo 4:21).


<hi type="bold">2. By--</hi>Greek, "In." As our love to the brethren is the sign and test of our love to God, so (John here says) our love to God (tested by our "keeping his commandments") is, conversely, the ground and only true basis of love to our brother.

<hi type="bold">we know--</hi>John means here, not the outward criteria of genuine brotherly love, but the inward spiritual criteria of it, consciousness of love to God manifested in a hearty keeping of His commandments. When we have this inwardly and outwardly confirmed love to God, we can know assuredly that we truly love the children of God. "Love to one's brother is prior, according to the order of nature (see on <reference osisRef="1John.4.20">1Jo 4:20</reference>); love to God is so, according to the order of grace (<reference osisRef="1John.5.2">1Jo 5:2</reference>). At one time the former is more immediately known, at another time the latter, according as the mind is more engaged in human relations or in what concerns the divine honor" [Estius]. John shows what true love is, namely, that which is referred to God as its first object. As previously John urged the effect, so now he urges the cause. For he wishes mutual love to be so cultivated among us, as that God should always be placed first [Calvin].

2. By-- Greek, "In." As our love to the brethren is the sign and test of our love to God, so (John here says) our love to God (tested by our "keeping his commandments") is, conversely, the ground and only true basis of love to our brother. we know-- John means here, not the outward criteria of genuine brotherly love, but the inward spiritual criteria of it, consciousness of love to God manifested in a hearty keeping of His commandments. When we have this inwardly and outwardly confirmed love to God, we can know assuredly that we truly love the children of God. "Love to one's brother is prior, according to the order of nature (see on 1Jo 4:20); love to God is so, according to the order of grace (1Jo 5:2). At one time the former is more immediately known, at another time the latter, according as the mind is more engaged in human relations or in what concerns the divine honor" [Estius]. John shows what true love is, namely, that which is referred to God as its first object. As previously John urged the effect, so now he urges the cause. For he wishes mutual love to be so cultivated among us, as that God should always be placed first [Calvin].


<hi type="bold">3. this is--</hi>the love of God consists in this.

<hi type="bold">not grievous--</hi>as so many think them. It is "the way of the transgressor" that "is hard." What makes them to the regenerate "not grievous," is faith which "overcometh the world" (<reference osisRef="1John.5.4">1Jo 5:4</reference>): in proportion as faith is strong, the grievousness of God's commandments to the rebellious flesh is overcome. The reason why believers feel any degree of irksomeness in God's commandments is, they do not realize fully by faith the privileges of their spiritual life.

3. this is-- the love of God consists in this. not grievous-- as so many think them. It is "the way of the transgressor" that "is hard." What makes them to the regenerate "not grievous," is faith which "overcometh the world" (1Jo 5:4): in proportion as faith is strong, the grievousness of God's commandments to the rebellious flesh is overcome. The reason why believers feel any degree of irksomeness in God's commandments is, they do not realize fully by faith the privileges of their spiritual life.


<hi type="bold">4. For--</hi>(See on <reference osisRef="1John.5.3">1Jo 5:3</reference>). The reason why "His commandments are not grievous." Though there is a conflict in keeping them, the sue for the whole body of the regenerate is victory over every opposing influence; meanwhile there is a present joy to each believer in keeping them which makes them "not grievous."

<hi type="bold">whatsoever--</hi>Greek, "all that is begotten of God." The neuter expresses the universal whole, or aggregate of the regenerate, regarded as one collective body <reference osisRef="John.3.6">Joh 3:6</reference>; <reference osisRef="John.6.37">6:37</reference>, <reference osisRef="John.6.39">39</reference>, "where Bengel remarks, that in Jesus' discourses, what the Father has given Him is called, in the singular number and neuter gender, all whatsoever; those who come to the Son are described in the masculine gender and plural number, they all, or singular, every one. The Father has given, as it were, the whole mass to the Son, that all whom He gave may be one whole: that universal whole the Son singly evolves, in the execution of the divine plan."

<hi type="bold">overcometh--</hi>habitually.

<hi type="bold">the world--</hi>all that is opposed to keeping the commandments of God, or draws us off from God, in this world, including our corrupt flesh, on which the world's blandishments or threats act, as also including Satan, the prince of this world (<reference osisRef="John.12.31">Joh 12:31</reference>; <reference osisRef="John.14.30">14:30</reference>; <reference osisRef="John.16.11">16:11</reference>).

<hi type="bold">this is the victory that overcometh--</hi>Greek aorist, "... that hath (already) overcome the world": the victory (where faith is) hereby is implied as having been already obtained (<reference osisRef="1John.2.13">1Jo 2:13</reference>; <reference osisRef="2Cor.4.4">4:4</reference>).

4. For-- (See on 1Jo 5:3). The reason why "His commandments are not grievous." Though there is a conflict in keeping them, the sue for the whole body of the regenerate is victory over every opposing influence; meanwhile there is a present joy to each believer in keeping them which makes them "not grievous." whatsoever-- Greek, "all that is begotten of God." The neuter expresses the universal whole, or aggregate of the regenerate, regarded as one collective body Joh 3:6; 6:37, 39, "where Bengel remarks, that in Jesus' discourses, what the Father has given Him is called, in the singular number and neuter gender, all whatsoever; those who come to the Son are described in the masculine gender and plural number, they all, or singular, every one. The Father has given, as it were, the whole mass to the Son, that all whom He gave may be one whole: that universal whole the Son singly evolves, in the execution of the divine plan." overcometh-- habitually. the world-- all that is opposed to keeping the commandments of God, or draws us off from God, in this world, including our corrupt flesh, on which the world's blandishments or threats act, as also including Satan, the prince of this world (Joh 12:31; 14:30; 16:11). this is the victory that overcometh-- Greek aorist, "... that hath (already) overcome the world": the victory (where faith is) hereby is implied as having been already obtained (1Jo 2:13; 4:4).


<hi type="bold">5. Who--</hi>"Who" else "but he that believeth that Jesus is the Son of God:" "the Christ" (<reference osisRef="1John.5.1">1Jo 5:1</reference>)? Confirming, by a triumphant question defying all contradiction, as an undeniable fact, <reference osisRef="1John.5.4">1Jo 5:4</reference>, that the victory which overcomes the world is faith. For it is by believing: that we are made one with Jesus the Son of God, so that we partake of His victory over the world, and have dwelling in us One greater than he who is in the world (<reference osisRef="1John.4.4">1Jo 4:4</reference>). "Survey the whole world, and show me even one of whom it can be affirmed with truth that he overcomes the world, who is not a Christian, and endowed with this faith" [Episcopius in Alford].

5. Who-- "Who" else "but he that believeth that Jesus is the Son of God:" "the Christ" (1Jo 5:1)? Confirming, by a triumphant question defying all contradiction, as an undeniable fact, 1Jo 5:4, that the victory which overcomes the world is faith. For it is by believing: that we are made one with Jesus the Son of God, so that we partake of His victory over the world, and have dwelling in us One greater than he who is in the world (1Jo 4:4). "Survey the whole world, and show me even one of whom it can be affirmed with truth that he overcomes the world, who is not a Christian, and endowed with this faith" [Episcopius in Alford].


<hi type="bold">6. This--</hi>the Person mentioned in <reference osisRef="1John.5.5">1Jo 5:5</reference>. This Jesus.

<hi type="bold">he that came by water and blood--</hi>"by water," when His ministry was inaugurated by baptism in the Jordan, and He received the Father's testimony to His Messiahship and divine Sonship. Compare <reference osisRef="1John.5.5">1Jo 5:5</reference>, "believeth that Jesus is the Son of God," with <reference osisRef="John.1.33">Joh 1:33</reference>, 34, "The Spirit ... remaining on Him ... I saw and bare record that this is the Son of God"; and <reference osisRef="1John.5.8">1Jo 5:8</reference>, below, "there are three that bear witness in earth, the Spirit, and the water, and the blood." Corresponding to this is the baptism of water and the Spirit which He has instituted as a standing seal and mean of initiatory incorporation with Him.

<hi type="bold">and blood--</hi>He came by "the blood of His cross" (so "by" is used, <reference osisRef="Heb.9.12">He 9:12</reference>: "by," that is, with, "His own blood He entered in once into the holy place"): a fact seen and so solemnly witnessed to by John. "These two past facts in the Lord's life are this abiding testimony to us, by virtue of the permanent application to us of their cleansing and atoning power."

<hi type="bold">Jesus Christ--</hi>not a mere appellation, but a solemn assertion of the Lord's Person and Messiahship.

<hi type="bold">not by, &c.--</hi>Greek, "not IN the water only, but IN the water and IN (so oldest manuscripts add) the blood." As "by" implies the mean through, or with, which He came: so "in," the element in which He came. "The" implies that the water and the blood were sacred and well-known symbols. John Baptist came only baptizing with water, and therefore was not the Messiah. Jesus came first to undergo Himself the double baptism of water and blood, and then to baptize us with the Spirit-cleansing, of which water is the sacramental seal, and with His atoning blood, the efficacy of which, once for all shed, is perpetual in the Church; and therefore is the Messiah. It was His shed blood which first gave water baptism its spiritual significancy. We are baptized into His death: the grand point of union between us and Him, and, through Him, between us and God.

<hi type="bold">it is the Spirit, &c.--</hi>The Holy Spirit is an additional witness (compare <reference osisRef="1John.5.7">1Jo 5:7</reference>), besides the water and the blood, to Jesus' Sonship and Messiahship. The Spirit attested these truths at Jesus' baptism by descending on Him, and throughout His ministry by enabling Him to speak and do what man never before or since has spoken or, done; and "it is the Spirit that beareth witness" of Christ, now permanently in the Church: both in the inspired New Testament Scriptures, and in the hearts of believers, and in the spiritual reception of baptism and the Lord's Supper.

<hi type="bold">because the Spirit is truth--</hi>It is His essential truth which gives His witness such infallible authority.

6. This-- the Person mentioned in 1Jo 5:5. This Jesus. he that came by water and blood-- "by water," when His ministry was inaugurated by baptism in the Jordan, and He received the Father's testimony to His Messiahship and divine Sonship. Compare 1Jo 5:5, "believeth that Jesus is the Son of God," with Joh 1:33, 34, "The Spirit... remaining on Him... I saw and bare record that this is the Son of God"; and 1Jo 5:8, below, "there are three that bear witness in earth, the Spirit, and the water, and the blood." Corresponding to this is the baptism of water and the Spirit which He has instituted as a standing seal and mean of initiatory incorporation with Him. and blood-- He came by "the blood of His cross" (so "by" is used, He 9:12: "by," that is, with, "His own blood He entered in once into the holy place"): a fact seen and so solemnly witnessed to by John. "These two past facts in the Lord's life are this abiding testimony to us, by virtue of the permanent application to us of their cleansing and atoning power." Jesus Christ-- not a mere appellation, but a solemn assertion of the Lord's Person and Messiahship. not by, &c.-- Greek, "not IN the water only, but IN the water and IN (so oldest manuscripts add) the blood." As "by" implies the mean through, or with, which He came: so "in," the element in which He came. "The" implies that the water and the blood were sacred and well-known symbols. John Baptist came only baptizing with water, and therefore was not the Messiah. Jesus came first to undergo Himself the double baptism of water and blood, and then to baptize us with the Spirit-cleansing, of which water is the sacramental seal, and with His atoning blood, the efficacy of which, once for all shed, is perpetual in the Church; and therefore is the Messiah. It was His shed blood which first gave water baptism its spiritual significancy. We are baptized into His death: the grand point of union between us and Him, and, through Him, between us and God. it is the Spirit, &c.-- The Holy Spirit is an additional witness (compare 1Jo 5:7), besides the water and the blood, to Jesus' Sonship and Messiahship. The Spirit attested these truths at Jesus' baptism by descending on Him, and throughout His ministry by enabling Him to speak and do what man never before or since has spoken or, done; and "it is the Spirit that beareth witness" of Christ, now permanently in the Church: both in the inspired New Testament Scriptures, and in the hearts of believers, and in the spiritual reception of baptism and the Lord's Supper. because the Spirit is truth-- It is His essential truth which gives His witness such infallible authority.


<hi type="bold">7. three--</hi>Two or three witnesses were required by law to constitute adequate testimony. The only Greek manuscripts in any form which support the words, "in heaven, the Father, the Word, and the Holy Ghost, and these three are one; and there are three that bear witness in earth," are the Montfortianus of Dublin, copied evidently from the modern Latin Vulgate; the Ravianus, copied from the Complutensian Polyglot; a manuscript at Naples, with the words added in the Margin by a recent hand; Ottobonianus, 298, of the fifteenth century, the Greek of which is a mere translation of the accompanying Latin. All the old versions omit the words. The oldest manuscripts of the Vulgate omit them: the earliest Vulgate manuscript which has them being Wizanburgensis, 99, of the eighth century. A scholium quoted in Matthæi, shows that the words did not arise from fraud; for in the words, in all Greek manuscripts "there are three that bear record," as the Scholiast notices, the word "three" is masculine, because the three things (the Spirit, the water, and the blood) are SYMBOLS OF THE Trinity. To this Cyprian, 196, also refers, "Of the Father, Son and Holy Spirit, it is written, 'And these three are one' (a unity)." There must be some mystical truth implied in using "three" (Greek) in the masculine, though the antecedents, "Spirit, water, and blood," are neuter. That THE Trinity was the truth meant is a natural inference: the triad specified pointing to a still Higher Trinity; as is plain also from <reference osisRef="1John.5.9">1Jo 5:9</reference>, "the witness of God," referring to the Trinity alluded to in the Spirit, water, and blood. It was therefore first written as a marginal comment to complete the sense of the text, and then, as early at least as the eighth century, was introduced into the text of the Latin Vulgate. The testimony, however, could only be borne on earth to men, not in heaven. The marginal comment, therefore, that inserted "in heaven," was inappropriate. It is on earth that the context evidently requires the witness of the three, the Spirit, the water, and the blood, to be borne: mystically setting forth the divine triune witnesses, the Father, the Spirit, and the Son. Luecke notices as internal evidence against the words, John never uses "the Father" and "the Word" as correlates, but, like other New Testament writers, associates "the Son" with "the Father," and always refers "the Word" to "God" as its correlate, not "the Father." Vigilius, at the end of the fifth century, is the first who quotes the disputed words as in the text; but no Greek manuscript earlier than the fifteenth is extant with them. The term "Trinity" occurs first in the third century in Tertullian [Against Praxeas, 3].

7. three-- Two or three witnesses were required by law to constitute adequate testimony. The only Greek manuscripts in any form which support the words, "in heaven, the Father, the Word, and the Holy Ghost, and these three are one; and there are three that bear witness in earth," are the Montfortianus of Dublin, copied evidently from the modern Latin Vulgate; the Ravianus, copied from the Complutensian Polyglot; a manuscript at Naples, with the words added in the Margin by a recent hand; Ottobonianus, 298, of the fifteenth century, the Greek of which is a mere translation of the accompanying Latin. All the old versions omit the words. The oldest manuscripts of the Vulgate omit them: the earliest Vulgate manuscript which has them being Wizanburgensis, 99, of the eighth century. A scholium quoted in Matthæi, shows that the words did not arise from fraud; for in the words, in all Greek manuscripts "there are three that bear record," as the Scholiast notices, the word "three" is masculine, because the three things (the Spirit, the water, and the blood) are SYMBOLS OF THE Trinity. To this Cyprian, 196, also refers, "Of the Father, Son and Holy Spirit, it is written, 'And these three are one' (a unity)." There must be some mystical truth implied in using "three" (Greek) in the masculine, though the antecedents, "Spirit, water, and blood," are neuter. That THE Trinity was the truth meant is a natural inference: the triad specified pointing to a still Higher Trinity; as is plain also from 1Jo 5:9, "the witness of God," referring to the Trinity alluded to in the Spirit, water, and blood. It was therefore first written as a marginal comment to complete the sense of the text, and then, as early at least as the eighth century, was introduced into the text of the Latin Vulgate. The testimony, however, could only be borne on earth to men, not in heaven. The marginal comment, therefore, that inserted "in heaven," was inappropriate. It is on earth that the context evidently requires the witness of the three, the Spirit, the water, and the blood, to be borne: mystically setting forth the divine triune witnesses, the Father, the Spirit, and the Son. Luecke notices as internal evidence against the words, John never uses "the Father" and "the Word" as correlates, but, like other New Testament writers, associates "the Son" with "the Father," and always refers "the Word" to "God" as its correlate, not "the Father." Vigilius, at the end of the fifth century, is the first who quotes the disputed words as in the text; but no Greek manuscript earlier than the fifteenth is extant with them. The term "Trinity" occurs first in the third century in Tertullian [Against Praxeas, 3].


<hi type="bold">8. agree in one--</hi>"tend unto one result"; their agreeing testimony to Jesus' Sonship and Messiahship they give by the sacramental grace in the water of baptism, received by the penitent believer, by the atoning efficacy of His blood, and by the internal witness of His Spirit (<reference osisRef="1John.5.10">1Jo 5:10</reference>): answering to the testimony given to Jesus' Sonship and Messiahship by His baptism, His crucifixion, and the Spirit's manifestations in Him (see on <reference osisRef="1John.5.6">1Jo 5:6</reference>). It was by His coming by water (that is, His baptism in Jordan) that Jesus was solemnly inaugurated in office, and revealed Himself as Messiah; this must have been peculiarly important in John's estimation, who was first led to Christ by the testimony of the Baptist. By the baptism then received by Christ, and by His redeeming blood-shedding, and by that which the Spirit of God, whose witness is infallible, has effected, and still effects, by Him, the Spirit, the water, and the blood, unite, as the threefold witness, to verify His divine Messiahship [Neander].

8. agree in one-- "tend unto one result"; their agreeing testimony to Jesus' Sonship and Messiahship they give by the sacramental grace in the water of baptism, received by the penitent believer, by the atoning efficacy of His blood, and by the internal witness of His Spirit (1Jo 5:10): answering to the testimony given to Jesus' Sonship and Messiahship by His baptism, His crucifixion, and the Spirit's manifestations in Him (see on 1Jo 5:6). It was by His coming by water (that is, His baptism in Jordan) that Jesus was solemnly inaugurated in office, and revealed Himself as Messiah; this must have been peculiarly important in John's estimation, who was first led to Christ by the testimony of the Baptist. By the baptism then received by Christ, and by His redeeming blood-shedding, and by that which the Spirit of God, whose witness is infallible, has effected, and still effects, by Him, the Spirit, the water, and the blood, unite, as the threefold witness, to verify His divine Messiahship [Neander].


<hi type="bold">9. If, &c.--</hi>We do accept (and rightly so) the witness of veracious men, fallible though they be; much more ought we to accept the infallible witness of God (the Father). "The testimony of the Father is, as it were, the basis of the testimony of the Word and of the Holy Spirit; just as the testimony of the Spirit is, as it were, the basis of the testimony of the water and the blood" [Bengel].

<hi type="bold">for--</hi>This principle applies in the present case, FOR, &c.

<hi type="bold">which--</hi>in the oldest manuscripts, "because He hath given testimony concerning His Son." What that testimony is we find above in <reference osisRef="1John.5.1">1Jo 5:1</reference>, <reference osisRef="1John.5.5">5</reference>, "Jesus is the Christ, the Son of God"; and below in <reference osisRef="1John.5.10">1Jo 5:10</reference>, <reference osisRef="1John.5.11">11</reference>.

9. If, &c.-- We do accept (and rightly so) the witness of veracious men, fallible though they be; much more ought we to accept the infallible witness of God (the Father). "The testimony of the Father is, as it were, the basis of the testimony of the Word and of the Holy Spirit; just as the testimony of the Spirit is, as it were, the basis of the testimony of the water and the blood" [Bengel]. for-- This principle applies in the present case, FOR, &c. which-- in the oldest manuscripts, "because He hath given testimony concerning His Son." What that testimony is we find above in 1Jo 5:1, 5, "Jesus is the Christ, the Son of God"; and below in 1Jo 5:10, 11.


<hi type="bold">10. hath the witness--</hi>of God, by His Spirit (<reference osisRef="1John.5.8">1Jo 5:8</reference>).

<hi type="bold">in himself--</hi>God's Spirit dwelling in him and witnessing that "Jesus is the Lord," "the Christ," and "the Son of God" (<reference osisRef="1John.5.1">1Jo 5:1</reference>, <reference osisRef="1John.5.5">5</reference>). The witness of the Spirit in the believer himself to his own sonship is not here expressed, but follows as a consequence of believing the witness of God to Jesus' divine Sonship.

<hi type="bold">believeth not God--</hi>credits not His witness.

<hi type="bold">made him a liar--</hi>a consequence which many who virtually, or even avowedly, do not believe, may well startle back from as fearful blasphemy and presumption (<reference osisRef="1John.1.10">1Jo 1:10</reference>).

<hi type="bold">believeth not the record--</hi>Greek, "believeth not IN the record, or witness." Refusal to credit God's testimony ("believeth not God") is involved in refusal to believe IN (to rest one's trust in) Jesus Christ, the object of God's record or testimony. "Divine "faith" is an assent unto something as credible upon the testimony of God. This is the highest kind of faith; because the object hath the highest credibility, because grounded upon the testimony of God, which is infallible" [Pearson, Exposition of the Creed]. "The authority on which we believe is divine; the doctrine which we follow is divine" [Leo].

<hi type="bold">gave--</hi>Greek, "hath testified, and now testifies."

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

10. hath the witness-- of God, by His Spirit (1Jo 5:8). in himself-- God's Spirit dwelling in him and witnessing that "Jesus is the Lord," "the Christ," and "the Son of God" (1Jo 5:1, 5). The witness of the Spirit in the believer himself to his own sonship is not here expressed, but follows as a consequence of believing the witness of God to Jesus' divine Sonship. believeth not God-- credits not His witness. made him a liar-- a consequence which many who virtually, or even avowedly, do not believe, may well startle back from as fearful blasphemy and presumption (1Jo 1:10). believeth not the record-- Greek, "believeth not IN the record, or witness." Refusal to credit God's testimony ("believeth not God") is involved in refusal to believe IN (to rest one's trust in) Jesus Christ, the object of God's record or testimony. "Divine "faith" is an assent unto something as credible upon the testimony of God. This is the highest kind of faith; because the object hath the highest credibility, because grounded upon the testimony of God, which is infallible" [Pearson, Exposition of the Creed]. "The authority on which we believe is divine; the doctrine which we follow is divine" [Leo]. gave-- Greek, "hath testified, and now testifies." of-- concerning.


<hi type="bold">11. hath given--</hi>Greek, aorist: "gave" once for all. Not only "promised" it.

<hi type="bold">life is in his Son--</hi>essentially (<reference osisRef="John.1.4">Joh 1:4</reference>; <reference osisRef="1Cor.11.25">11:25</reference>; <reference osisRef="1Cor.14.6">14:6</reference>); bodily (<reference osisRef="Col.2.9">Col 2:9</reference>); operatively (<reference osisRef="2Tim.1.10">2Ti 1:10</reference>) [Lange in Alford]. It is in the second Adam, the Son of God, that this life is secured to us, which, if left to depend on us, we should lose, like the first Adam.

11. hath given-- Greek, aorist: "gave" once for all. Not only "promised" it. life is in his Son-- essentially (Joh 1:4; 11:25; 14:6); bodily (Col 2:9); operatively (2Ti 1:10) [Lange in Alford]. It is in the second Adam, the Son of God, that this life is secured to us, which, if left to depend on us, we should lose, like the first Adam.


<hi type="bold">12. the Son ... life--</hi>Greek, "THE life." Bengel remarks, The verse has two clauses: in the former the Son is mentioned without the addition "of God," for believers know the Son: in the second clause the addition "of God" is made, that unbelievers may know thereby what a serious thing it is not to have Him. In the former clause "has" bears the emphasis; in the second, life. To have the Son is to be able to say as the bride, "I am my Beloved's, and my Beloved is mine" [So 6:3]. Faith is the mean whereby the regenerate HAVE Christ as a present possession, and in having Him have life in its germ and reality now, and shall have life in its fully developed manifestation hereafter. Eternal life here is: (1) initial, and is an earnest of that which is to follow; in the intermediate state (2) partial, belonging but to a part of a man, though that is his nobler part, the soul separated from the body; at and after the resurrection (3) perfectional. This life is not only natural, consisting of the union of the soul and the body (as that of the reprobate in eternal pain, which ought to be termed death eternal, not life), but also spiritual, the union of the soul to God, and supremely blessed for ever (for life is another term for happiness) [Pearson, Exposition of the Creed].

12. the Son... life-- Greek, "THE life." Bengel remarks, The verse has two clauses: in the former the Son is mentioned without the addition "of God," for believers know the Son: in the second clause the addition "of God" is made, that unbelievers may know thereby what a serious thing it is not to have Him. In the former clause "has" bears the emphasis; in the second, life. To have the Son is to be able to say as the bride, "I am my Beloved's, and my Beloved is mine" [So 6:3]. Faith is the mean whereby the regenerate HAVE Christ as a present possession, and in having Him have life in its germ and reality now, and shall have life in its fully developed manifestation hereafter. Eternal life here is: (1) initial, and is an earnest of that which is to follow; in the intermediate state (2) partial, belonging but to a part of a man, though that is his nobler part, the soul separated from the body; at and after the resurrection (3) perfectional. This life is not only natural, consisting of the union of the soul and the body (as that of the reprobate in eternal pain, which ought to be termed death eternal, not life), but also spiritual, the union of the soul to God, and supremely blessed for ever (for life is another term for happiness) [Pearson, Exposition of the Creed].


13. The oldest manuscripts and versions read, "These things have I written unto you [omitting 'that believe on the name of the Son of God'] that ye may know that ye have eternal life (compare <reference osisRef="1John.5.11">1Jo 5:11</reference>), THOSE (of you I mean) WHO believe (not as English Version reads, 'and that ye may believe') on the name of the Son of God." English Version, in the latter clause, will mean, "that ye may continue to believe," &c. (compare <reference osisRef="1John.5.12">1Jo 5:12</reference>).

<hi type="bold">These things--</hi>This Epistle. He, towards the close of his Gospel (<reference osisRef="John.20.30">Joh 20:30</reference>, <reference osisRef="John.20.31">31</reference>), wrote similarly, stating his purpose in having written. In <reference osisRef="1John.1.4">1Jo 1:4</reference> he states the object of his writing this Epistle to be, "that your joy may be full." To "know that we have eternal life" is the sure way to "joy in God."

13. The oldest manuscripts and versions read, "These things have I written unto you [omitting 'that believe on the name of the Son of God'] that ye may know that ye have eternal life (compare 1Jo 5:11), THOSE (of you I mean) WHO believe (not as English Version reads, 'and that ye may believe') on the name of the Son of God." English Version, in the latter clause, will mean, "that ye may continue to believe," &c. (compare 1Jo 5:12). These things-- This Epistle. He, towards the close of his Gospel (Joh 20:30, 31), wrote similarly, stating his purpose in having written. In 1Jo 1:4 he states the object of his writing this Epistle to be, "that your joy may be full." To "know that we have eternal life" is the sure way to "joy in God."


<hi type="bold">14. the confidence--</hi>boldness (<reference osisRef="1John.4.17">1Jo 4:17</reference>) in prayer, which results from knowing that we have eternal life (<reference osisRef="1John.5.13">1Jo 5:13</reference>; <reference osisRef="1John.3.19">1Jo 3:19</reference>, <reference osisRef="1John.3.22">22</reference>).

<hi type="bold">according to his will--</hi>which is the believer's will, and which is therefore no restraint to his prayers. In so far as God's will is not our will, we are not abiding in faith, and our prayers are not accepted. Alford well says, If we knew God's will thoroughly, and submitted to it heartily, it would be impossible for us to ask anything for the spirit or for the body which He should not perform; it is this ideal state which the apostle has in view. It is the Spirit who teaches us inwardly, and Himself in us asks according to the will of God.

14. the confidence-- boldness (1Jo 4:17) in prayer, which results from knowing that we have eternal life (1Jo 5:13; 1Jo 3:19, 22). according to his will-- which is the believer's will, and which is therefore no restraint to his prayers. In so far as God's will is not our will, we are not abiding in faith, and our prayers are not accepted. Alford well says, If we knew God's will thoroughly, and submitted to it heartily, it would be impossible for us to ask anything for the spirit or for the body which He should not perform; it is this ideal state which the apostle has in view. It is the Spirit who teaches us inwardly, and Himself in us asks according to the will of God.


<hi type="bold">15. hear--</hi>Greek, "that He heareth us."

<hi type="bold">we have the petitions that we desired of him--</hi>We have, as present possessions, everything whatsoever we desired (asked) from Him. Not one of our past prayers offered in faith, according to His will, is lost. Like Hannah, we can rejoice over them as granted even before the event; and can recognize the event when it comes to pass, as not from chance, but obtained by our past prayers. Compare also Jehoshaphat's believing confidence in the issue of his prayers, so much so that he appointed singers to praise the Lord beforehand.

15. hear-- Greek, "that He heareth us." we have the petitions that we desired of him-- We have, as present possessions, everything whatsoever we desired (asked) from Him. Not one of our past prayers offered in faith, according to His will, is lost. Like Hannah, we can rejoice over them as granted even before the event; and can recognize the event when it comes to pass, as not from chance, but obtained by our past prayers. Compare also Jehoshaphat's believing confidence in the issue of his prayers, so much so that he appointed singers to praise the Lord beforehand.


<hi type="bold">16. If any ... see--</hi>on any particular occasion; Greek aorist.

<hi type="bold">his brother--</hi>a fellow Christian.

<hi type="bold">sin a sin--</hi>in the act of sinning, and continuing in the sin: present.

<hi type="bold">not unto death--</hi>provided that it is not unto death.

<hi type="bold">he shall give--</hi>The asker shall be the means, by his intercessory prayer, of God giving life to the sinning brother. Kindly reproof ought to accompany his intercessions. Life was in process of being forfeited by the sinning brother when the believer's intercession obtained its restoration.

<hi type="bold">for them--</hi>resuming the proviso put forth in the beginning of the verse. "Provided that the sin is not unto death." "Shall give life," I say, to, that is, obtain life "for (in the case of) them that sin not unto death."

<hi type="bold">I do not say that he shall pray for it--</hi>The Greek for "pray" means a REQUEST as of one on an equality, or at least on terms of familiarity, with him from whom the favor is sought. "The Christian intercessor for his brethren, John declares, shall not assume the authority which would be implied in making request for a sinner who has sinned the sin unto death (<reference osisRef="1Sam.15.35">1Sa 15:35</reference>; <reference osisRef="1Sam.16.1">16:1</reference>; <reference osisRef="Mark.3.29">Mr 3:29</reference>), that it might be forgiven him" [Trench, Greek Synonyms of the New Testament]. Compare <reference osisRef="Deut.3.26">De 3:26</reference>. Greek "ask" implies the humble petition of an inferior; so that our Lord never uses it, but always uses (Greek) "request." Martha, from ignorance, once uses "ask" in His case (<reference osisRef="John.11.22">Joh 11:22</reference>). "Asking" for a brother sinning not unto death, is a humble petition in consonance with God's will. To "request" for a sin unto death [intercede, as it were, authoritatively for it, as though we were more merciful than God] would savor of presumption; prescribing to God in a matter which lies out of the bounds of our brotherly yearning (because one sinning unto death would thereby be demonstrated not to be, nor ever to have been, truly a brother, <reference osisRef="1John.2.19">1Jo 2:19</reference>), how He shall inflict and withhold His righteous judgments. Jesus Himself intercedes, not for the world which hardens itself in unbelief, but for those given to Him out of the world.

16. If any... see-- on any particular occasion; Greek aorist. his brother-- a fellow Christian. sin a sin-- in the act of sinning, and continuing in the sin: present. not unto death-- provided that it is not unto death. he shall give-- The asker shall be the means, by his intercessory prayer, of God giving life to the sinning brother. Kindly reproof ought to accompany his intercessions. Life was in process of being forfeited by the sinning brother when the believer's intercession obtained its restoration. for them-- resuming the proviso put forth in the beginning of the verse. "Provided that the sin is not unto death." "Shall give life," I say, to, that is, obtain life "for (in the case of) them that sin not unto death." I do not say that he shall pray for it-- The Greek for "pray" means a REQUEST as of one on an equality, or at least on terms of familiarity, with him from whom the favor is sought. "The Christian intercessor for his brethren, John declares, shall not assume the authority which would be implied in making request for a sinner who has sinned the sin unto death (1Sa 15:35; 16:1; Mr 3:29), that it might be forgiven him" [Trench, Greek Synonyms of the New Testament]. Compare De 3:26. Greek "ask" implies the humble petition of an inferior; so that our Lord never uses it, but always uses (Greek) "request." Martha, from ignorance, once uses "ask" in His case (Joh 11:22). "Asking" for a brother sinning not unto death, is a humble petition in consonance with God's will. To "request" for a sin unto death [intercede, as it were, authoritatively for it, as though we were more merciful than God] would savor of presumption; prescribing to God in a matter which lies out of the bounds of our brotherly yearning (because one sinning unto death would thereby be demonstrated not to be, nor ever to have been, truly a brother, 1Jo 2:19), how He shall inflict and withhold His righteous judgments. Jesus Himself intercedes, not for the world which hardens itself in unbelief, but for those given to Him out of the world.


17. "Every unrighteousness (even that of believers, compare <reference osisRef="1John.1.9">1Jo 1:9</reference>; <reference osisRef="1Cor.3.4">3:4</reference>. Every coming short of right) is sin"; (but) not every sin is the sin unto death.

<hi type="bold">and there is a sin not unto death--</hi>in the case of which, therefore, believers may intercede. Death and life stand in correlative opposition (<reference osisRef="1John.5.11-1John.5.13">1Jo 5:11-13</reference>). The sin unto death must be one tending "towards" (so the Greek), and so resulting in, death. Alford makes it to be an appreciable ACT of sin, namely, the denying Jesus to be the Christ, the Son of God (in contrast to confess this truth, <reference osisRef="1John.5.1">1Jo 5:1</reference>, <reference osisRef="1John.5.1Jo">5), 1Jo</reference> 2:19, 22; <reference osisRef="2Cor.4.2">4:2</reference>, <reference osisRef="2Cor.4.3">3</reference>; <reference osisRef="2Cor.5.10">5:10</reference>. Such wilful deniers of Christ are not to be received into one's house, or wished "God speed." Still, I think with Bengel, not merely the act, but also the state of apostasy accompanying the act, is included--a "state of soul in which faith, love, and hope, in short, the new life, is extinguished. The chief commandment is faith and love. Therefore, the chief sin is that by which faith and love are destroyed. In the former case is life; in the latter, death. As long as it is not evident (see on <reference osisRef="1John.5.16">1Jo 5:16</reference>, on 'see') that it is a sin unto death, it is lawful to pray. But when it is deliberate rejection of grace, and the man puts from him life thereby, how can others procure for him life?" Contrast <reference osisRef="Jas.5.14-Jas.5.18">Jas 5:14-18</reference>. Compare <reference osisRef="Matt.12.31">Mt 12:31</reference>, <reference osisRef="Matt.12.32">32</reference> as to the wilful rejection of Christ, and resistance to the Holy Ghost's plain testimony to Him as the divine Messiah. Jesus, on the cross, pleaded only for those who KNEW NOT what they were doing in crucifying Him, not for those wilfully resisting grace and knowledge. If we pray for the impenitent, it must be with humble reference of the matter to God's will, not with the intercessory request which we should offer for a brother when erring.

17. "Every unrighteousness (even that of believers, compare 1Jo 1:9; 3:4. Every coming short of right) is sin"; (but) not every sin is the sin unto death. and there is a sin not unto death-- in the case of which, therefore, believers may intercede. Death and life stand in correlative opposition (1Jo 5:11-13). The sin unto death must be one tending "towards" (so the Greek), and so resulting in, death. Alford makes it to be an appreciable ACT of sin, namely, the denying Jesus to be the Christ, the Son of God (in contrast to confess this truth, 1Jo 5:1, 5), 1Jo 2:19, 22; 4:2, 3; 5:10. Such wilful deniers of Christ are not to be received into one's house, or wished "God speed." Still, I think with Bengel, not merely the act, but also the state of apostasy accompanying the act, is included--a "state of soul in which faith, love, and hope, in short, the new life, is extinguished. The chief commandment is faith and love. Therefore, the chief sin is that by which faith and love are destroyed. In the former case is life; in the latter, death. As long as it is not evident (see on 1Jo 5:16, on 'see') that it is a sin unto death, it is lawful to pray. But when it is deliberate rejection of grace, and the man puts from him life thereby, how can others procure for him life?" Contrast Jas 5:14-18. Compare Mt 12:31, 32 as to the wilful rejection of Christ, and resistance to the Holy Ghost's plain testimony to Him as the divine Messiah. Jesus, on the cross, pleaded only for those who KNEW NOT what they were doing in crucifying Him, not for those wilfully resisting grace and knowledge. If we pray for the impenitent, it must be with humble reference of the matter to God's will, not with the intercessory request which we should offer for a brother when erring.


18. (<reference osisRef="1John.3.9">1Jo 3:9</reference>.)

<hi type="bold">We know--</hi>Thrice repeated emphatically, to enforce the three truths which the words preface, as matters of the brethren's joint experimental knowledge. This <reference osisRef="1John.5.18">1Jo 5:18</reference> warns against abusing <reference osisRef="1John.5.16">1Jo 5:16</reference>, <reference osisRef="1John.5.17">17</reference>, as warranting carnal security.

<hi type="bold">whosoever--</hi>Greek, "every one who." Not only advanced believers, but every one who is born again, "sinneth not."

<hi type="bold">he that is begotten--</hi>Greek aorist, "has been (once for all in past time) begotten of God"; in the beginning of the verse it is perfect. "Is begotten," or "born," as a continuing state.

<hi type="bold">keepeth himself--</hi>The Vulgate translates, "The having been begotten of God keepeth HIM" (so one of the oldest manuscripts reads): so Alford. Literally, "He having been begotten of God (nominative pendent), it (the divine generation implied in the nominative) keepeth him." So <reference osisRef="1John.3.9">1Jo 3:9</reference>, "His seed remaineth in him." Still, in English Version reading, God's working by His Spirit inwardly, and man's working under the power of that Spirit as a responsible agent, is what often occurs elsewhere. That God must keep us, if we are to keep ourselves from evil, is certain. Compare <reference osisRef="John.17.15">Joh 17:15</reference> especially with this verse.

<hi type="bold">that wicked one toucheth him not--</hi>so as to hurt him. In so far as he realizes his regeneration-life, the prince of this world hath nothing in him to fasten his deadly temptations on, as in Christ's own case. His divine regeneration has severed once for all his connection with the prince of this world.

18. (1Jo 3:9.) We know-- Thrice repeated emphatically, to enforce the three truths which the words preface, as matters of the brethren's joint experimental knowledge. This 1Jo 5:18 warns against abusing 1Jo 5:16, 17, as warranting carnal security. whosoever-- Greek, "every one who." Not only advanced believers, but every one who is born again, "sinneth not." he that is begotten-- Greek aorist, "has been (once for all in past time) begotten of God"; in the beginning of the verse it is perfect. "Is begotten," or "born," as a continuing state. keepeth himself-- The Vulgate translates, "The having been begotten of God keepeth HIM" (so one of the oldest manuscripts reads): so Alford. Literally, "He having been begotten of God (nominative pendent), it (the divine generation implied in the nominative) keepeth him." So 1Jo 3:9, "His seed remaineth in him." Still, in English Version reading, God's working by His Spirit inwardly, and man's working under the power of that Spirit as a responsible agent, is what often occurs elsewhere. That God must keep us, if we are to keep ourselves from evil, is certain. Compare Joh 17:15 especially with this verse. that wicked one toucheth him not-- so as to hurt him. In so far as he realizes his regeneration-life, the prince of this world hath nothing in him to fasten his deadly temptations on, as in Christ's own case. His divine regeneration has severed once for all his connection with the prince of this world.


<hi type="bold">19. world lieth in wickedness--</hi>rather, "lieth in the wicked one," as the Greek is translated in <reference osisRef="1John.5.18">1Jo 5:18</reference>; <reference osisRef="1John.2.13">1Jo 2:13</reference>, <reference osisRef="2Cor.2.14">14</reference>; compare <reference osisRef="1John.4.4">1Jo 4:4</reference>; <reference osisRef="John.17.14">Joh 17:14</reference>, <reference osisRef="John.17.15">15</reference>. The world lieth in the power of, and abiding in, the wicked one, as the resting-place and lord of his slaves; compare "abideth in death," <reference osisRef="1John.3.14">1Jo 3:14</reference>; contrast <reference osisRef="1John.5.20">1Jo 5:20</reference>, "we are in Him that is true." While the believer has been delivered out of his power, the whole world lieth helpless and motionless still in it, just as it was; including the wise, great, respectable, and all who are not by vital union in Christ.

19. world lieth in wickedness-- rather, "lieth in the wicked one," as the Greek is translated in 1Jo 5:18; 1Jo 2:13, 14; compare 1Jo 4:4; Joh 17:14, 15. The world lieth in the power of, and abiding in, the wicked one, as the resting-place and lord of his slaves; compare "abideth in death," 1Jo 3:14; contrast 1Jo 5:20, "we are in Him that is true." While the believer has been delivered out of his power, the whole world lieth helpless and motionless still in it, just as it was; including the wise, great, respectable, and all who are not by vital union in Christ.


20. Summary of our Christian privileges.

<hi type="bold">is come--</hi>is present, having come. "He is here--all is full of Him--His incarnation, work, and abiding presence, is to us a living fact" [Alford].

<hi type="bold">given us an understanding--</hi>Christ's, office is to give the inner spiritual understanding to discern the things of God.

<hi type="bold">that we may know--</hi>Some oldest manuscripts read, "(so) that we know."

<hi type="bold">him that is true--</hi>God, as opposed to every kind of idol or false god (<reference osisRef="1John.5.21">1Jo 5:21</reference>). Jesus, by virtue of His oneness with God, is also "He that is true" (<reference osisRef="Rev.3.7">Re 3:7</reference>).

<hi type="bold">even--</hi>"we are in the true" God, by virtue of being "in His Son Jesus Christ."

<hi type="bold">This is the true God--</hi>"This Jesus Christ (the last-named Person) is the true God" (identifying Him thus with the Father in His attribute, "the only true God," <reference osisRef="John.17.3">Joh 17:3</reference>, primarily attributed to the Father).

<hi type="bold">and eternal life--</hi>predicated of the Son of God; Alford wrongly says, He was the life, but not eternal life. The Father is indeed eternal life as its source, but the Son also is that eternal life manifested, as the very passage (<reference osisRef="1John.1.2">1Jo 1:2</reference>) which Alford quotes, proves against him. Compare also <reference osisRef="1John.5.11">1Jo 5:11</reference>, <reference osisRef="1John.5.13">13</reference>. Plainly it is as the Mediator of ETERNAL LIFE to us that Christ is here contemplated. The Greek is, "The true God and eternal life is this" Jesus Christ, that is, In believing in Him we believe in the true God, and have eternal life. The Son is called "He that is TRUE," <reference osisRef="Rev.3.7">Re 3:7</reference>, as here. This naturally prepares the way for warning against false gods (<reference osisRef="1John.5.21">1Jo 5:21</reference>). Jesus Christ is the only "express image of God's person" which is sanctioned, the only true visible manifestation of God. All other representations of God are forbidden as idols. Thus the Epistle closes as it began (<reference osisRef="1John.1.1">1Jo 1:1</reference>, <reference osisRef="2Cor.1.2">2</reference>).

20. Summary of our Christian privileges. is come-- is present, having come. "He is here--all is full of Him--His incarnation, work, and abiding presence, is to us a living fact" [Alford]. given us an understanding-- Christ's, office is to give the inner spiritual understanding to discern the things of God. that we may know-- Some oldest manuscripts read, "(so) that we know." him that is true-- God, as opposed to every kind of idol or false god (1Jo 5:21). Jesus, by virtue of His oneness with God, is also "He that is true" (Re 3:7). even-- "we are in the true" God, by virtue of being "in His Son Jesus Christ." This is the true God-- "This Jesus Christ (the last-named Person) is the true God" (identifying Him thus with the Father in His attribute, "the only true God," Joh 17:3, primarily attributed to the Father). and eternal life-- predicated of the Son of God; Alford wrongly says, He was the life, but not eternal life. The Father is indeed eternal life as its source, but the Son also is that eternal life manifested, as the very passage (1Jo 1:2) which Alford quotes, proves against him. Compare also 1Jo 5:11, 13. Plainly it is as the Mediator of ETERNAL LIFE to us that Christ is here contemplated. The Greek is, "The true God and eternal life is this" Jesus Christ, that is, In believing in Him we believe in the true God, and have eternal life. The Son is called "He that is TRUE," Re 3:7, as here. This naturally prepares the way for warning against false gods (1Jo 5:21). Jesus Christ is the only "express image of God's person" which is sanctioned, the only true visible manifestation of God. All other representations of God are forbidden as idols. Thus the Epistle closes as it began (1Jo 1:1, 2).


21. Affectionate parting caution.

<hi type="bold">from idols--</hi>Christians were then everywhere surrounded by idolaters, with whom it was impossible to avoid intercourse. Hence the need of being on their guard against any even indirect compromise or act of communion with idolatry. Some at Pergamos, in the region whence John wrote, fell into the snare of eating things sacrificed to idols. The moment we cease to abide "in Him that is true (by abiding) in Jesus Christ," we become part of "the world that lieth in the wicked one," given up to spiritual, if not in all places literal, idolatry (<reference osisRef="Eph.5.5">Ep 5:5</reference>; <reference osisRef="Col.3.5">Col 3:5</reference>). <chapter eID="1John.5"/>

21. Affectionate parting caution. from idols-- Christians were then everywhere surrounded by idolaters, with whom it was impossible to avoid intercourse. Hence the need of being on their guard against any even indirect compromise or act of communion with idolatry. Some at Pergamos, in the region whence John wrote, fell into the snare of eating things sacrificed to idols. The moment we cease to abide "in Him that is true (by abiding) in Jesus Christ," we become part of "the world that lieth in the wicked one," given up to spiritual, if not in all places literal, idolatry (Ep 5:5; Col 3:5).


<milestone n="THE SECOND AND THIRD EPISTLES GENERAL OF JOHN" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE SECOND AND THIRD EPISTLES GENERAL OF JOHN</title>


<title type="x-IS">INTRODUCTION</title>
<hi type="bold">Authenticity.--</hi>That these two Epistles were written by the same author appears from their similarity of tone, style, and sentiments. That John, the beloved disciple, was the author of the Second and Third Epistles, as of the First Epistle, appears from Irenæus [Against Heresies, 1.16.3], who quotes 2Jo 10, 11; and in [3.16.8], he quotes 2Jo 7, mistaking it, however, as if occurring in First John. Clement of Alexandria (A.D. 192) [Miscellanies, 2.66], implies his knowledge of other Epistles of John besides the First Epistle; and in fragments of his Adumbrations [p. 1011], he says, "John's Second Epistle which was written to the virgins (Greek, "parthenous"; perhaps Parthos is what was meant) is the simplest; but it was written to a certain Babylonian named the Elect lady." Dionysius of Alexandria (in Eusebius [Ecclesiastical History, 7.25]) observes that John never names himself in his Epistles, "not even in the Second and Third Epistles, although they are short Epistles, but simply calls himself the presbyter, a confutation of those who think John the apostle distinct from John the presbyter. Alexander of Alexandria cites 2Jo 10, 11, as John's [Socrates, Ecclesiastical History, 1.6]. Cyprian [Concerning the Baptism of Heretics], in referring to the bishops at the Council of Carthage, says, "John the apostle, in His Epistle, has said, if any come to you" (2Jo 10); so that this Epistle, and therefore its twin sister, Third John, was recognized as apostolic in the North African Church. The Muratori fragment is ambiguous. The Second and Third Epistles were not in the Peschito or old Syriac version; and Cosmas Indicopleustes in the sixth century says that in his time the Syriac Church only acknowledged three of the Catholic Epistles, First Peter, First John, and James. But Ephrem the Syrian quotes the Second Epistle of John. Eusebius [Ecclesiastical History,] reckons both Epistles among the Antilegomena or controverted Scriptures, as distinguished from the Homologoumena or universally acknowledged from the first. Still his own opinion was that the two minor Epistles were genuine, remarking, as he does in Demonstration of the Gospel [3.5], that in John's "Epistles" he does not mention his own name, nor call himself an apostle or evangelist, but an "elder" (2Jo 1; 3Jo 1). Origen (in Eusebius [Ecclesiastical History, 6.25]) mentions the Second and Third Epistles, but adds, "not all admit (implying that most authorities do) their genuineness." Jerome [On Illustrious Men, 9] mentions the two latter Epistles as attributed to John the presbyter, whose sepulcher was shown among the Ephesians in his day. But the designation "elder" was used of the apostles by others (for example, Papias, in Eusebius [Ecclesiastical History, 3.39]), and is used by Peter, an apostle, of himself (<reference osisRef="1Pet.5.1">1Pe 5:1</reference>). Why, then, should not John also use this designation of himself, in consonance with the humility which leads him not to name himself or his apostleship even in the First Epistle? The Antilegomena were generally recognized as canonical soon after the Council of Nicea (A.D. 325). Thus Cyril of Jerusalem, A.D. 349, enumerates fourteen Epistles of Paul, and seven Catholic Epistles. So Gregory Nazianzen, in A.D. 389. The Councils of Hippo, 393, and Carthage, 397, adopted a catalogue of New Testament books exactly agreeing with our canon. So our oldest extant Greek manuscripts. The Second and Third Epistles of John, from their brevity (which Origen notices), and the private nature of their contents, were less generally read in the earliest Christian assemblies and were also less quoted by the Fathers; hence arose their non-universal recognition at the first. Their private nature makes them the less likely to be spurious, for there seems no purpose in their forgery. The style and coloring too accord with the style of the First Epistle.

<hi type="bold">To whom addressed.--</hi>The Third Epistle is directed to Gaius or Caius; whether Gaius of Macedonia (<reference osisRef="Acts.19.20">Ac 19:20</reference>), or Gaius of Corinth (<reference osisRef="Rom.16.23">Ro 16:23</reference>; <reference osisRef="1Cor.1.14">1Co 1:14</reference>), or Gaius of Derbe (<reference osisRef="Acts.20.4">Ac 20:4</reference>), it is hard to decide. Mill believes Gaius, bishop of Pergamos [Apostolic Constitutions, 7.40], to be the person addressed in 3Jo 1.

 The address of the Second Epistle is more disputed. It opens, "The elder unto the Elect lady" (2Jo 1). And it closes, "The children of thy elect sister greet thee" (2Jo 13). Now, <reference osisRef="1Pet.1.1">1Pe 1:1</reference>, <reference osisRef="2Cor.1.2">2</reference>, addresses the elect in Asia, &c., and closes (<reference osisRef="1Pet.5.13">1Pe 5:13</reference>), "The Church that is at Babylon, elected together with you, saluteth you." Putting together these facts, with the quotations (above) from Clement of Alexandria, and the fact that the word "Church" comes from a Greek word (kyriake) cognate to the Greek for "lady" (kyria; "belonging to the Lord," kyrios); Wordsworth's view is probable. As Peter in Babylon had sent the salutations of the elect Church in the then Parthian (see above on Clement of Alexandria) Babylon to her elect sister in Asia, so John, the metropolitan president of the elect Church in Asia, writes to the elect lady, that is, Church, in Babylon. Neander, Alford, and others, think the Greek "kyria" not to mean "lady," but to be her proper name; and that she had a "sister, a Christian matron," then with John.

<hi type="bold">Date and place of writing.--</hi>Eusebius [Ecclesiastical History, 3.25] relates that John, after the death of Domitian, returned from his exile in Patmos to Ephesus, and went on missionary tours into the heathen regions around, and also made visitations of the churches around, and ordained bishops and clergy. Such journeys are mentioned, 2Jo 12; 3Jo 10, 14. If Eusebius be right, both Epistles must have been written after the Apocalypse, in his old age, which harmonizes with the tone of the Epistles, and in or near Ephesus. It was on one of his visitation tours that he designed to rebuke Diotrephes (3Jo 9, 10).

 2Jo 1-13. Address: Greeting: Thanksgiving for the Elect Lady's Faithfulness in the Truth: Enjoins Love: Warns against Deceivers, Lest We Lose Our Reward: Conclusion.

<hi type="bold">1. The elder--</hi>In a familiar letter John gives himself a less authoritative designation than "apostle"; so <reference osisRef="1Pet.5.1">1Pe 5:1</reference>.

<hi type="bold">lady--</hi>Bengel takes the Greek as a proper name Kyria, answering to the Hebrew "Martha." Being a person of influence, "deceivers" (2Jo 7) were insinuating themselves into her family to seduce her and her children from the faith [Tirinus], whence John felt it necessary to write a warning to her. (But see my Introduction and <reference osisRef="1Pet.5.13">1Pe 5:13</reference>). A particular Church, probably that at Babylon, was intended. "Church" is derived from Greek "Kuriake," akin to Kuria, or Kyria here; the latter word among the Romans and Athenians means the same as ecclesia, the term appropriated to designate the Church assembly.

<hi type="bold">love in the truth--</hi>Christian love rests on the Christian truth (2Jo 3, end). Not merely "I love in truth," but "I love in THE truth."

<hi type="bold">all--</hi>All Christians form one fellowship, rejoicing in the spiritual prosperity of one another. "The communion of love is as wide as the communion of faith" [Alford].

INTRODUCTION Authenticity.-- That these two Epistles were written by the same author appears from their similarity of tone, style, and sentiments. That John, the beloved disciple, was the author of the Second and Third Epistles, as of the First Epistle, appears from Irenæus [Against Heresies, 1.16.3], who quotes 2Jo 10, 11; and in [3.16.8], he quotes 2Jo 7, mistaking it, however, as if occurring in First John. Clement of Alexandria (A.D. 192) [Miscellanies, 2.66], implies his knowledge of other Epistles of John besides the First Epistle; and in fragments of his Adumbrations [p. 1011], he says, "John's Second Epistle which was written to the virgins (Greek, "parthenous"; perhaps Parthos is what was meant) is the simplest; but it was written to a certain Babylonian named the Elect lady." Dionysius of Alexandria (in Eusebius [Ecclesiastical History, 7.25]) observes that John never names himself in his Epistles, "not even in the Second and Third Epistles, although they are short Epistles, but simply calls himself the presbyter, a confutation of those who think John the apostle distinct from John the presbyter. Alexander of Alexandria cites 2Jo 10, 11, as John's [Socrates, Ecclesiastical History, 1.6]. Cyprian [Concerning the Baptism of Heretics], in referring to the bishops at the Council of Carthage, says, "John the apostle, in His Epistle, has said, if any come to you" (2Jo 10); so that this Epistle, and therefore its twin sister, Third John, was recognized as apostolic in the North African Church. The Muratori fragment is ambiguous. The Second and Third Epistles were not in the Peschito or old Syriac version; and Cosmas Indicopleustes in the sixth century says that in his time the Syriac Church only acknowledged three of the Catholic Epistles, First Peter, First John, and James. But Ephrem the Syrian quotes the Second Epistle of John. Eusebius [Ecclesiastical History,] reckons both Epistles among the Antilegomena or controverted Scriptures, as distinguished from the Homologoumena or universally acknowledged from the first. Still his own opinion was that the two minor Epistles were genuine, remarking, as he does in Demonstration of the Gospel [3.5], that in John's "Epistles" he does not mention his own name, nor call himself an apostle or evangelist, but an "elder" (2Jo 1; 3Jo 1). Origen (in Eusebius [Ecclesiastical History, 6.25]) mentions the Second and Third Epistles, but adds, "not all admit (implying that most authorities do) their genuineness." Jerome [On Illustrious Men, 9] mentions the two latter Epistles as attributed to John the presbyter, whose sepulcher was shown among the Ephesians in his day. But the designation "elder" was used of the apostles by others (for example, Papias, in Eusebius [Ecclesiastical History, 3.39]), and is used by Peter, an apostle, of himself (1Pe 5:1). Why, then, should not John also use this designation of himself, in consonance with the humility which leads him not to name himself or his apostleship even in the First Epistle? The Antilegomena were generally recognized as canonical soon after the Council of Nicea (A.D. 325). Thus Cyril of Jerusalem, A.D. 349, enumerates fourteen Epistles of Paul, and seven Catholic Epistles. So Gregory Nazianzen, in A.D. 389. The Councils of Hippo, 393, and Carthage, 397, adopted a catalogue of New Testament books exactly agreeing with our canon. So our oldest extant Greek manuscripts. The Second and Third Epistles of John, from their brevity (which Origen notices), and the private nature of their contents, were less generally read in the earliest Christian assemblies and were also less quoted by the Fathers; hence arose their non-universal recognition at the first. Their private nature makes them the less likely to be spurious, for there seems no purpose in their forgery. The style and coloring too accord with the style of the First Epistle. To whom addressed.-- The Third Epistle is directed to Gaius or Caius; whether Gaius of Macedonia (Ac 19:20), or Gaius of Corinth (Ro 16:23; 1Co 1:14), or Gaius of Derbe (Ac 20:4), it is hard to decide. Mill believes Gaius, bishop of Pergamos [Apostolic Constitutions, 7.40], to be the person addressed in 3Jo 1. The address of the Second Epistle is more disputed. It opens, "The elder unto the Elect lady" (2Jo 1). And it closes, "The children of thy elect sister greet thee" (2Jo 13). Now, 1Pe 1:1, 2, addresses the elect in Asia, &c., and closes (1Pe 5:13), "The Church that is at Babylon, elected together with you, saluteth you." Putting together these facts, with the quotations (above) from Clement of Alexandria, and the fact that the word "Church" comes from a Greek word (kyriake) cognate to the Greek for "lady" (kyria; "belonging to the Lord," kyrios); Wordsworth's view is probable. As Peter in Babylon had sent the salutations of the elect Church in the then Parthian (see above on Clement of Alexandria) Babylon to her elect sister in Asia, so John, the metropolitan president of the elect Church in Asia, writes to the elect lady, that is, Church, in Babylon. Neander, Alford, and others, think the Greek "kyria" not to mean "lady," but to be her proper name; and that she had a "sister, a Christian matron," then with John. Date and place of writing.-- Eusebius [Ecclesiastical History, 3.25] relates that John, after the death of Domitian, returned from his exile in Patmos to Ephesus, and went on missionary tours into the heathen regions around, and also made visitations of the churches around, and ordained bishops and clergy. Such journeys are mentioned, 2Jo 12; 3Jo 10, 14. If Eusebius be right, both Epistles must have been written after the Apocalypse, in his old age, which harmonizes with the tone of the Epistles, and in or near Ephesus. It was on one of his visitation tours that he designed to rebuke Diotrephes (3Jo 9, 10). 2Jo 1-13. Address: Greeting: Thanksgiving for the Elect Lady's Faithfulness in the Truth: Enjoins Love: Warns against Deceivers, Lest We Lose Our Reward: Conclusion. 1. The elder-- In a familiar letter John gives himself a less authoritative designation than "apostle"; so 1Pe 5:1. lady-- Bengel takes the Greek as a proper name Kyria, answering to the Hebrew "Martha." Being a person of influence, "deceivers" (2Jo 7) were insinuating themselves into her family to seduce her and her children from the faith [Tirinus], whence John felt it necessary to write a warning to her. (But see my Introduction and 1Pe 5:13). A particular Church, probably that at Babylon, was intended. "Church" is derived from Greek "Kuriake," akin to Kuria, or Kyria here; the latter word among the Romans and Athenians means the same as ecclesia, the term appropriated to designate the Church assembly. love in the truth-- Christian love rests on the Christian truth (2Jo 3, end). Not merely "I love in truth," but "I love in THE truth." all-- All Christians form one fellowship, rejoicing in the spiritual prosperity of one another. "The communion of love is as wide as the communion of faith" [Alford].


<hi type="bold">2. For the truth's sake--</hi>joined with "I love," 2Jo 1. "They who love in the truth, also love on account of the truth."

<hi type="bold">dwelleth in us, and shall be with us for ever--</hi>in consonance with Christ's promise.

2. For the truth's sake-- joined with "I love," 2Jo 1. "They who love in the truth, also love on account of the truth." dwelleth in us, and shall be with us for ever-- in consonance with Christ's promise.


<hi type="bold">3. Grace be with you--</hi>One of the oldest manuscripts and several versions have "us" for you. The Greek is literally, "Grace shall be with us," that is, with both you and me. A prayer, however, is implied besides a confident affirmation.

<hi type="bold">grace ... mercy ... peace--</hi>"Grace" covers the sins of men; "mercy," their miseries. Grace must first do away with man's guilt before his misery can be relieved by mercy. Therefore grace stands before mercy. Peace is the result of both, and therefore stands third in order. Casting all our care on the Lord, with thanksgiving, maintains this peace.

<hi type="bold">the Lord--</hi>The oldest manuscripts and most of the oldest versions omit "the Lord." John never elsewhere uses this title in his Epistles, but "the Son of God."

<hi type="bold">in truth and love--</hi>The element or sphere in which alone grace, mercy, and peace, have place. He mentions truth in 2Jo 4; love, in 2Jo 5. Paul uses FAITH and love; for faith and truth are close akin.

3. Grace be with you-- One of the oldest manuscripts and several versions have "us" for you. The Greek is literally, "Grace shall be with us," that is, with both you and me. A prayer, however, is implied besides a confident affirmation. grace... mercy... peace-- "Grace" covers the sins of men; "mercy," their miseries. Grace must first do away with man's guilt before his misery can be relieved by mercy. Therefore grace stands before mercy. Peace is the result of both, and therefore stands third in order. Casting all our care on the Lord, with thanksgiving, maintains this peace. the Lord-- The oldest manuscripts and most of the oldest versions omit "the Lord." John never elsewhere uses this title in his Epistles, but "the Son of God." in truth and love-- The element or sphere in which alone grace, mercy, and peace, have place. He mentions truth in 2Jo 4; love, in 2Jo 5. Paul uses FAITH and love; for faith and truth are close akin.


<hi type="bold">4. I found--</hi>probably in one of his missionary tours of superintendence. See Introduction, at the end, and 2Jo 12; 3Jo 10, 14.

<hi type="bold">of thy children--</hi>some.

<hi type="bold">in truth--</hi>that is, in the Gospel truth.

<hi type="bold">as--</hi>even as. "The Father's commandment" is the standard of "the truth."

4. I found-- probably in one of his missionary tours of superintendence. See Introduction, at the end, and 2Jo 12; 3Jo 10, 14. of thy children-- some. in truth-- that is, in the Gospel truth. as-- even as. "The Father's commandment" is the standard of "the truth."


<hi type="bold">5. I beseech--</hi>rather (compare Note, see on <reference osisRef="1John.5.16">1Jo 5:16</reference>), "I request thee," implying some degree of authority.

<hi type="bold">not ... new commandment--</hi>It was old in that Christians heard it from the first in the Gospel preaching; new, in that the Gospel rested love on the new principle of filial imitation of God who first loved us, and gave Jesus to die for us; and also, in that love is now set forth with greater clearness than in the Old Testament dispensation. Love performs both tables of the law, and is the end of the law and the Gospel alike (compare Notes, see on <reference osisRef="1John.2.7">1Jo 2:7</reference>, <reference osisRef="2Cor.2.8">8</reference>).

<hi type="bold">that we--</hi>implying that he already had love, and urging her to join him in the same Christian grace. This verse seems to me to decide that a Church, not an individual lady, is meant. For a man to urge a woman ("THEE"; not thee and thy children) that he and she should love one another, is hardly like an apostolic precept, however pure may be the love enjoined; but all is clear if "the lady" represent a Church.

5. I beseech-- rather (compare Note, see on 1Jo 5:16), "I request thee," implying some degree of authority. not... new commandment-- It was old in that Christians heard it from the first in the Gospel preaching; new, in that the Gospel rested love on the new principle of filial imitation of God who first loved us, and gave Jesus to die for us; and also, in that love is now set forth with greater clearness than in the Old Testament dispensation. Love performs both tables of the law, and is the end of the law and the Gospel alike (compare Notes, see on 1Jo 2:7, 8). that we-- implying that he already had love, and urging her to join him in the same Christian grace. This verse seems to me to decide that a Church, not an individual lady, is meant. For a man to urge a woman ("THEE"; not thee and thy children) that he and she should love one another, is hardly like an apostolic precept, however pure may be the love enjoined; but all is clear if "the lady" represent a Church.


6. "Love is the fulfilling of the law" (<reference osisRef="Rom.13.10">Ro 13:10</reference>), and the fulfilling of the law is the sure test of love.

<hi type="bold">This is the commandment--</hi>Greek, "The commandment is this," namely, love, in which all God's other commandments are summed up.

6. "Love is the fulfilling of the law" (Ro 13:10), and the fulfilling of the law is the sure test of love. This is the commandment-- Greek, "The commandment is this," namely, love, in which all God's other commandments are summed up.


7. As love and truth go hand in hand (2Jo 3, 4), he feels it needful to give warning against teachers of untruth.

<hi type="bold">For--</hi>giving the reason why he dwelt on truth and on love, which manifests itself in keeping God's commandments (2Jo 6).

<hi type="bold">many--</hi>(<reference osisRef="1John.2.18">1Jo 2:18</reference>; <reference osisRef="2Cor.4.1">4:1</reference>).

<hi type="bold">are entered--</hi>The oldest manuscripts read, "have gone forth," namely, from us.

<hi type="bold">confess not ... Jesus ... in the flesh--</hi>the token of Antichrist.

<hi type="bold">is come--</hi>Greek, "coming." He who denies Christ's coming in the flesh, denies the possibility of the incarnation; he who denies that he has come, denies its actuality. They denied the possibility of a Messiah's appearing, or coming, in the flesh [Neander]. I think the Greek present participle implies both the first and the second advent of Christ. He is often elsewhere called the Coming One (Greek), <reference osisRef="Matt.11.3">Mt 11:3</reference>; <reference osisRef="Heb.10.37">He 10:37</reference>. The denial of the reality of His manifestation in the flesh, at His first coming, and of His personal advent again, constitutes Antichrist. "The world turns away from God and Christ, busily intent upon its own husks; but to OPPOSE God and Christ is of the leaven of Satan" [Bengel].

<hi type="bold">This is a, &c.--</hi>Greek, "This (such a one as has been just described) is the deceiver and the Antichrist." The many who in a degree fulfil the character, are forerunners of the final personal Antichrist, who shall concentrate in himself all the features of previous Antichristian systems.

7. As love and truth go hand in hand (2Jo 3, 4), he feels it needful to give warning against teachers of untruth. For-- giving the reason why he dwelt on truth and on love, which manifests itself in keeping God's commandments (2Jo 6). many-- (1Jo 2:18; 4:1). are entered-- The oldest manuscripts read, "have gone forth," namely, from us. confess not... Jesus... in the flesh-- the token of Antichrist. is come-- Greek, "coming." He who denies Christ's coming in the flesh, denies the possibility of the incarnation; he who denies that he has come, denies its actuality. They denied the possibility of a Messiah's appearing, or coming, in the flesh [Neander]. I think the Greek present participle implies both the first and the second advent of Christ. He is often elsewhere called the Coming One (Greek), Mt 11:3; He 10:37. The denial of the reality of His manifestation in the flesh, at His first coming, and of His personal advent again, constitutes Antichrist. "The world turns away from God and Christ, busily intent upon its own husks; but to OPPOSE God and Christ is of the leaven of Satan" [Bengel]. This is a, &c.-- Greek, "This (such a one as has been just described) is the deceiver and the Antichrist." The many who in a degree fulfil the character, are forerunners of the final personal Antichrist, who shall concentrate in himself all the features of previous Antichristian systems.