NOTES

THE FIRST EPISTLE OF ST. JOHN.

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The great similitude, or rather sameness, both of spirit and

expression, which runs through St. John's Gospel and all his

epistles, is a clear evidence of their being written by the

same person. In this epistle he speaks not to any particular

church, but to all the Christians of that age; and in them to

the whole Christian church in all succeeding ages.

Some have apprehended that it is not easy to discern the

scope and method of this epistle. But if we examine it with

simplicity, these may readily be discovered. St. John in this

letter, or rather tract, (for he was present with part of those

to whom he wrote,) has this apparent aim, to confirm the happy

and holy communion of the faithful with God and Christ, by

describing the marks of that blessed state.

The parts of it are three:-

I. The preface,.................................... C. i. 1-4

II. The tract itself,............................ 5-C. v. -12

III. The conclusion,................................... 13-21

In the preface he shows the authority of his own preaching

and writing, and expressly points out, verse 3, the design

of his present writing. To the preface exactly answers

the conclusion, more largely explaining the same design,

and recapitulating those marks, by we know thrice repeated,

v. 18-20.

The tract itself has two parts, treating,

I. Severally,

1. Of communion with the Father,............... C. i. 5-10

2. Of communion with the Son,................. C. ii. 1-12

With a distinct application to fathers,

young men, and little children,................. 13-27

Whereto is annexed an exhortation to

abide in him,......................... 28-C. iii. i-24

That the fruit of his manifestation

in the flesh may extend to his

manifestation in glory.

3. Of the confirmation and fruit of this

abiding through the Spirit,............... C. iv. 1-21

II. Conjointly,

Of the testimony of the Father, and Son,

and Spirit: on which faith in Christ, the

being born of God, love to God and his

children, the keeping his commandments

and victory over the world, are founded,...... C. v. 1-12

The parts frequently begin and end alike. Sometimes there

is an allusion in a preceding part, and a recapitulation in

the subsequent. Each part treats of a benefit from God, and

the duty of the faithful derived therefrom by the most

natural inferences.

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V. 1. That which was-Here means, He which was the Word himself;

afterwards it means, that which they had heard from him.

Which was-Namely, with the Father, ver.# 2, before he was manifested.

From the beginning-This phrase is sometimes used in a limited sense;

but here it properly means from eternity, being equivalent with,

"in the beginning," # John 1:1.

That which we-The apostles. Have not only heard, but seen

with our eyes, which we have beheld-Attentively considered on various

occasions. Of the Word of life-He is termed

the Word,

# John 1:1;

the Life,

# John 1:4;

as he is the living Word of God, who, with the Father and the Spirit,

is the fountain of life to all creatures, particularly of spiritual

and eternal life.

V. 2. For the life-The living Word. Was manifested-In the flesh,

to our very senses. And we testify and declare-We testify by declaring,

by preaching, and writing, # 1Jo 1:3,4.

Preaching lays the foundation, # 1Jo 1:5-10: writing builds there on.

To you-Who have not seen. The eternal life-Which always was, and

afterward appeared to us. This is mentioned in the beginning of the

epistle. In the end of it is mentioned the same eternal life, which we

shall always enjoy.

V. 3. That which we have seen and heard-Of him and from him.

Declare we to you-For this end. That ye also may have fellowship

with us-May enjoy the same fellowship which we enjoy. And truly

our fellowship-Whereby he is in us and we in him. Is with the

Father and with the son-Of the Holy Ghost he speaks afterwards.

V. 4. That your joy may be full-So our Lord also, # John 15:11;

# 16:22. There is a joy of hope, a joy of faith, and a joy of love.

Here the joy of faith is directly intended. It is a concise expression.

Your joy-That is, your faith and the joy arising from it: but it likewise

implies the joy of hope and love.

V. 5. And this is the sum of the message which we have heard of

him-The Son of God. That God is light-The light of wisdom, love,

holiness, glory. What light is to the natural eye, that God is to the

spiritual eye. And in him is no darkness at all-No contrary principle.

He is pure, unmixed light.

V. 6. If we say-Either with our tongue, or in our heart, if we

endeavour to persuade either ourselves or others. We have fellowship with

him, while we walk, either inwardly or outwardly, in darkness-In

sin of any kind. We do not the truth-Our actions prove, that the truth

is not in us.

V. 7. But if we walk in the light-In all holiness. As God is

(a deeper word than walk, and more worthy of God) in the light,

then we may truly say, we have fellowship one with another-We who have

seen, and you who have not seen, do alike enjoy that fellowship with God.

The imitation of God being the only sure proof of our having fellowship

with him. And the blood of Jesus Christ his Son-With the grace purchased

thereby. Cleanseth us from all sin-Both original and actual, taking away

all the guilt and all the power.

V. 8. If we say-Any child of man, before his blood has cleansed us.

We have no sin-To be cleansed from, instead of confessing our sins,

# 1Jo 1:9,

the truth is not in us-Neither in our mouth nor in our heart.

V. 9. But if with a penitent and believing heart, we confess our

sins, he is faithful-Because he had promised this blessing, by the

unanimous voice of all his prophets. Just-Surely then he will punish:

no; for this very reason he will pardon. This may seem strange; but upon

the evangelical principle of atonement and redemption, it is undoubtedly

true; because, when the debt is paid, or the purchase made, it is the part

of equity to cancel the bond, and consign over the purchased possession.

Both to forgive us our sins-To take away all the guilt of them.

And to cleanse us from all unrighteousness-To purify our souls from every

kind and every degree of it.

V. 10. Yet still we are to retain, even to our lives' end, a deep sense

of our past sins. Still if we say, we have not sinned, we make him a

liar-Who saith, all have sinned. And his word is not in us-We do not

receive it; we give it no place in our hearts.

Verse 1. My beloved children-So the apostle frequently addresses

the whole body of Christians. It is a term of tenderness and

endearment, used by our Lord himself to his disciples,

# John 13:33. And perhaps many to whom St. John now wrote

were converted by his ministry. It is a different word from

that which is translated "little children," in several parts of

the epistle, to distinguish it from which, it is here rendered

beloved children. I write these things to you, that ye may not

sin-Thus he guards them beforehand against abusing the doctrine

of reconciliation. All the words, institutions, and judgments

of God are levelled against sin, either that it may not be

committed, or that it may be abolished. But if any one sin-Let

him not lie in sin, despairing of help. We have an advocate-We

have for our advocate, not a mean person, but him of whom it was

said, "This is my beloved son." Not a guilty person, who stands

in need of pardon for himself; but Jesus Christ the righteous;

not a mere petitioner, who relies purely upon liberality, but

one that has merited, fully merited, whatever he asks.

Verse 2. And he is the propitiation-The atoning sacrifice by

which the wrath of God is appeased. For our sins-Who believe.

And not for ours only, but also for the sins of the whole world

-Just as wide as sin extends, the propitiation extends also .

Verse 3. And hereby we know that we truly and savingly know him

-As he is the advocate, the righteous, the propitiation. If we

keep his commandments-Particularly those of faith and love.

Verse 5. But whoso keepeth his word-His commandments. Verily

in him the love of God-Reconciled to us through Christ. Is

perfected-Is perfectly known. Hereby-By our keeping his word.

We know that we are in him-So is the tree known by its fruits.

To "know him," to be "in him," to "abide in him," are nearly

synonymous terms; only with a gradation,-knowledge, communion,

constancy.

Verse 6. He that saith he abideth in him-which implies a

durable state; a constant, lasting knowledge of, and communion

with, him. Ought himself-Otherwise they are vain words. So to

walk, even as he walked-In the world. As he, are words that

frequently occur in this epistle. Believers having their hearts

full of him, easily supply his name.

Verse 7. When I speak of keeping his word, I write not a

new commandment-I do not speak of any new one. But the old

commandment, which ye had-Even from your forefathers.

Verse 8. Again, I do write a new commandment to you-Namely,

with regard to loving one another. A commandment which, though

it also was given long ago, yet is truly new in him and in you.

It was exemplified in him, and is now fulfilled by you, in such

a manner as it never was before. For there is no comparison

between the state of the Old Testament believers, and that which

ye now enjoy: the darkness of that dispensation is passed away;

and Christ the true light now shineth in your hearts.

Verse 9. He that saith he is in the light-In Christ, united to

him. And hateth his brother-The very name shows the love due

to him. Is in darkness until now-Void of Christ, and of all

true light.

Verse 10. He that loveth his brother-For Christ's sake.

Abideth in the light-Of God. And there is no occasion of

stumbling in him-Whereas he that hates his brother is an

occasion of stumbling to himself. He stumbles against

himself, and against all things within and without; while

he that loves his brother, has a free, disencumbered journey.

Verse 11. He that hateth his brother-And he must hate, if he

does not love him: there is no medium. Is in darkness-In sin,

perplexity, entanglement. He walketh in darkness, and knoweth

not that he is in the high road to hell.

Verse 12. I have written to you, beloved children-Thus St. John

bespeaks all to whom he writes. But from the thirteenth to

# 1John 2:13-27

the twentyseventh verse, he divides them particularly into

"fathers," "young men," and "little children." Because your

sins are forgiven you-As if he had said, This is the sum of

what I have now written. He then proceeds to other things,

which are built upon this foundation.

Verse 13. The address to spiritual fathers, young men, and

little children is first proposed in this verse, wherein he

says, I write to you, fathers: I write to you, young men: I

write to you, little children: and then enlarged upon; in doing

which he says, "I have written to you, fathers," # 1Jo 2:14.

"I have written to you, young men," # 1Jo 2:14-17. "I have

written to you, little children," # 1Jo 2:18-27. Having

finished his address to each, he returns to all together, whom

he again terms, (as # 1Jo 2:12,) "beloved children."

Fathers, ye have known him that is from the beginning-We have

known the eternal God, in a manner wherein no other, even true

believers, know him. Young men, ye have overcome the wicked one

-In many battles, by the power of faith. Little children, ye

have known the Father-As your Father, though ye have not yet

overcome, by the Spirit witnessing with your Spirit, that ye are

the children of God."

Verse 14. I have written to you, fathers-As if he had said,

Observe well what I but now wrote. He speaks very briefly and

modestly to these, who needed not much to be said to them, as

having that deep acquaintance with God which comprises all

necessary knowledge. Young men, ye are strong-In faith. And

the word of God abideth in you-Deeply rooted in your hearts,

whereby ye have often foiled your great adversary.

Verse 15. To you all, whether fathers, young men, or

little children, I say, Love not the world-Pursue your

victory by overcoming the world. If any man love the world

-Seek happiness in visible things, he does not love God.

Verse 16. The desire of the flesh-Of the pleasure of the

outward senses, whether of the taste, smell, or touch.

The desire of the eye-Of the pleasures of imagination,

to which the eye chiefly is subservient; of that internal sense

whereby we relish whatever is grand, new, or beautiful. The

pride of life-All that pomp in clothes, houses, furniture,

equipage, manner of living, which generally procure honour from

the bulk of mankind, and so gratify pride and vanity. It

therefore directly includes the desire of praise, and, remotely,

covetousness. All these desires are not from God, but from the

prince of this world.

Verse 17. The world passeth away, and the desire thereof-That

is, all that can gratify those desires passeth away with it.

But he that doeth the will of God-That loves God, not the world.

Abideth-In the enjoyment of what he loves, for ever.

Verse 18. My little children, it is the last time-The last

dispensation of grace, that which is to continue to the end

of time, is begun. Ye have heard that antichrist cometh-Under

the term antichrist, or the spirit of antichrist, he includes

all false teachers and enemies to the truth; yea, whatever

doctrines or men are contrary to Christ. It seems to have been

long after this that the name of antichrist was appropriated to

that grand adversary of Christ, "the man of sin," # 2Thess 2:3

Antichrist, in St. John's sense, that is, antichristianism, has

been spreading from his time till now; and will do so, till that

great adversary arises, and is destroyed by Christ's coming.

Verse 19. They were not of us-When they went; their hearts were

before departed from God, otherwise, they would have continued

with us: but they went out, that they might be made manifest

-That is, this was made manifest by their going out.

Verse 20. But ye have an anointing-A chrism; perhaps so termed

in opposition to the name of antichrist; an inward teaching

from the Holy Ghost, whereby ye know all things-Necessary for

your preservation from these seducers, and for your eternal

salvation. St. John here but just touches upon the Holy Ghost,

of whom he speaks more largely, # 1Jo 3:24; # 4:13; # 5:6.

Verse 21. I have written-Namely,

# 1Jo 2:13.

To you because ye know the truth-That is, to confirm you in the

knowledge ye have already. Ye know that no lie is of the truth

-That all the doctrines of these antichrists are irreconcilable

to it.

Verse 22. Who is that liar-Who is guilty of that lying, but he

who denies that truth which is the sum of all Christianity?

That Jesus is the Christ; that he is the Son of God; that he

came in the flesh, is one undivided truth. and he that denies

any part of this, in effect denies the whole. He is antichrist

-And the spirit of antichrist, who in denying the Son denies

the Father also.

Verse 23. Whosoever denieth the eternal Son of God, he hath not

communion with the Father; but he that truly and believingly

acknowledgeth the Son, hath communion with the Father also.

Verse 24. If that truth concerning the Father and the Son,

which ye have heard from the beginning, abide fixed and rooted

in you, ye also shall abide in that happy communion with the

Son and the Father.

Verse 25. He-The Son. Hath promised us-If we abide in him.

Verse 26. These things-From

# 1Jo 2:21.

I have written to you-St. John, according to his custom,

begins and ends with the same form, and having finished a kind

of parenthesis, # 1Jo 2:20-26, continues, # 2:27, what he said

in the twentieth verse, concerning them that would seduce you.

Verse 27. Ye need not that any should teach you, save as

that anointing teacheth you-Which is always the same, always

consistent with itself. But this does not exclude our need

of being taught by them who partake of the same anointing.

Of all things-Which it is necessary for you to know. And is

no lie-Like that which antichrist teaches. Ye shall abide in

him-This is added both by way of comfort and of exhortation.

The whole discourse, from verse 18 to this, # 1Jo 2:18-27 is

peculiarly adapted to little children.

Verse 28. And now, beloved children-Having finished his address

to each, he now returns to all in general. Abide in him, that

we-A modest expression. May not be ashamed before him at his

coming-O how will ye, Jews, Socinians, nominal Christians, be

ashamed in that day!

Verse 29. Every one-And none else. Who practiseth

righteousness-From a believing, loving heart. Is born of

him-For all his children are like himself.

Verse 1. That we should be called-That is, should be, the

children of God. Therefore the world knoweth us not-They

know not what to make of us. We are a mystery to them.

Verse 2. It doth not yet appear-Even to ourselves. What we

shall be-It is something ineffable, which will raise the

children of God to be, in a manner, as God himself. But we

know, in general, that when he, the Son of God, shall appear,

we shall be like him-The glory of God penetrating our inmost

substance. For we shall see him as he is-Manifestly, without a

veil. And that sight will transform us into the same likeness.

Verse 3. And every one that hath this hope in him-In God.

Verse 4. Whosoever committeth sin-Thereby transgresseth the

holy, just, and good law of God, and so sets his authority

at nought; for this is implied in the very nature of sin.

Verse 5. And ye know that he-Christ. Was manifested-That he

came into the world for this very purpose. To take away our

sins-To destroy them all, root and branch, and leave none

remaining. And in him is no sin-So that he could not suffer

on his own account, but to make us as himself.

Verse 6. Whosoever abideth in communion with him, by loving

faith, sinneth not-While he so abideth. Whosoever sinneth

certainly seeth him not-The loving eye of his soul is not

then fixed upon God; neither doth he then experimentally know

him-Whatever he did in time past.

Verse 7. Let no one deceive you-Let none persuade you that any

man is righteous but he that uniformly practises righteousness;

he alone is righteous, after the example of his Lord.

Verse 8. He that committeth sin is a child of the devil; for the

devil sinneth from the beginning-That is, was the first sinner

in the universe, and has continued to sin ever since. The Son

of God was manifested to destroy the works of the devil-All sin.

And will he not perform this in all that trust in him?

Verse 9. Whosoever is born of God-By living faith, whereby God

is continually breathing spiritual life into his soul, and his

soul is continually breathing out love and prayer to God, doth

not commit sin. For the divine seed of loving faith abideth

in him; and, so long as it doth, he cannot sin, because he is

born of God-Is inwardly and universally changed.

Verse 10. Neither he that loveth not his brother-Here is the

transition from the general proposition to one particular.

Verse 12. Who was of the wicked one-Who showed he was a child

of the devil by killing his brother. And wherefore slew he

him-For any fault? No, but just the reverse; for his goodness.

Verse 13. Marvel not if the world hate you-For the same cause.

Verse 14. We know-As if he had said, We ourselves could not

love our brethren, unless we were passed from spiritual death

to life, that is, born of God. He that loveth not his brother

abideth in death-That is, is not born of God. And he that is

not born of God, cannot love his brother.

Verse 15. He, I say, abideth in spiritual death, is void of the

life of God. For whosoever hateth his brother, and there is no

medium between loving and hating him, is, in God's account, a

murderer: every degree of hatred being a degree of the same

temper which moved Cain to murder his brother. And no murderer

hath eternal life abiding in him-But every loving believer hath.

For love is the beginning of eternal life. It is the same, in

substance, with glory.

Verse 16. The word God is not in the original. It was omitted

by the apostle just as the particular name is omitted by Mary,

when she says to the gardener, "Sir, if thou hast borne him

hence;" and by the church, when she says, "Let him kiss me with

the kisses of his mouth," # So 1:2; in both which places there

is a language, a very emphatical language, even in silence. It

declares how totally the thoughts were possessed by the blessed

and glorious subject. It expresses also the superlative dignity

and amiableness of the person meant, as though He, and He alone,

was, or deserved to be, both known and admired by all. Because

he laid down his life-Not merely for sinners, but for us

in particular. From this truth believed, from this blessing

enjoyed, the love of our brethren takes its rise, which may very

justly be admitted as an evidence that our faith is no delusion.

17. But whoso hath this world's good-Worldly substance, far

less valuable than life. And seeth his brother have need-The

very sight of want knocks at the door of the spectator's heart.

And shutteth up-Whether asked or not. His bowels of

compassion from him, how dwelleth the love of God in him

-Certainly not at all, however he may talk, # 1Jo 3:18,

of loving God.

Verse 18. Not in word-Only. But in deed-In action: not

in tongue by empty professions, but in truth.

Verse 19. And hereby we know-We have a farther proof by this

real, operative love. That we are of the truth-That we have

true faith, that we are true children of God. And shall assure

our hearts before him-Shall enjoy the assurance of his favour,

and the "testimony of a good conscience toward God." The heart,

in St. John's language, is the conscience. The word conscience

is not found in his writings.

Verse 20. For if we have not this testimony, if in anything

our heart, our own conscience, condemn us, much more does God,

who is greater than our heart-An infinitely holier and a more

impartial Judge. And knoweth all things-So that there is no

hope of hiding it from him.

Verse 21. If our heart condemn us not-If our conscience, duly

enlightened by the word and Spirit of God, and comparing all our

thoughts, words, and works with that word, pronounce that they

agree therewith. Then have we confidence toward God-Not only

our consciousness of his favour continues and increases, but we

have a full persuasion, that whatsoever we ask we shall receive

of him.

Verse 23. And this is his commandment-All his commandments in

one word. That we should believe and love-in the manner and

degree which he hath taught. This is the greatest and most

important command that ever issued from the throne of glory.

If this be neglected, no other can be kept: if this be observed,

all others are easy.

Verse 24. And he that keepeth his commandments-That thus

believes and loves. Abideth in him, and God in him: and

hereby we know that he abideth in us, by the Spirit which

he hath given us-Which witnesses with our spirits that we

are his children, and brings forth his fruits of peace,

love, holiness. This is the transition to the treating

of the Holy Spirit which immediately follows.

Verse 1. Believe not every spirit-Whereby any teacher is

actuated. But try the spirits-By the rule which follows.

We are to try all spirits by the written word: "To the law

and to the testimony!" If any man speak not according to

these, the spirit which actuates him is not of God.

Verse 2. Every spirit-Or teacher. Which confesseth-Both with

heart and voice. Jesus Christ, who is come in the flesh, is

of God-This his coming presupposes, contains, and draws after

it, the whole doctrine of Christ.

Verse 3. Ye have heard-From our Lord and us, that it cometh.

Verse 4. Ye have overcome these seducers, because greater is the

Spirit of Christ that is in you than the spirit of antichrist

that is in the world.

Verse 5. They-Those false prophets. Are of the world-Of

the number of those that know not God. Therefore speak they

of the world-From the same principle, wisdom, spirit; and,

of consequence, the world heareth them-With approbation.

Verse 6. We-Apostles. Are of God-Immediately taught, and sent

by him. Hereby we know-From what is said,

# 1Jo 4:2-6.

Verse 7. Let us love one another-From the doctrine he has just

been defending he draws this exhortation. It is by the Spirit

that the love of God is shed abroad in our hearts. Every one

that truly loveth God and his neighbour is born of God.

Verse 8. God is love-This little sentence brought St. John

more sweetness, even in the time he was writing it, than the

whole world can bring. God is often styled holy, righteous,

wise; but not holiness, righteousness, or wisdom in the

abstract, as he is said to be love; intimating that this is

his darling, his reigning attribute, the attribute that sheds

an amiable glory on all his other perfections.

Verse 12. If we love one another, God abideth in us-This is

treated of, # 1John 4:13-16.

And his love is perfected-Has its full effect. In us-This

is treated of, # 1John 4:17-19.

Verse 14. And in consequence of this we have seen and testify

that the Father sent the Son-These are the foundation and the

criteria of our abiding in God and God in us, the communion

of the Spirit, and the confession of the Son.

Verse 15. Whosoever shall, from a principle of loving

faith, openly confess in the face of all opposition and

danger, that Jesus is the Son of God, God abideth in him.

Verse 16. And we know and believe-By the same Spirit,

the love that God hath to us.

Verse 17. Hereby-That is, by this communion with God. Is

our love made perfect; that we may-That is, so that we shall

have boldness in the day of judgment-When all the stout-hearted

shall tremble. Because as he-Christ. Is-All love. So are we

-Who are fathers in Christ, even in this world.

Verse 18. There is no fear in love-No slavish fear can be where

love reigns. But perfect, adult love casteth out slavish fear:

because such fear hath torment-And so is inconsistent with the

happiness of love. A natural man has neither fear nor love;

one that is awakened, fear without love; a babe in Christ,

love and fear; a father in Christ, love without fear.

Verse 19. We love him, because he first loved us-This is

the sum of all religion, the genuine model of Christianity.

None can say more: why should any one say less, or less

intelligibly?

Verse 20. Whom he hath seen-Who is daily presented to

his senses, to raise his esteem, and move his kindness

or compassion toward him.

Verse 21. And this commandment have we from him-Both God

and Christ. That he who loveth God love his brother-Every

one, whatever his opinions or mode of worship be, purely

because he is the child, and bears the image, of God.

Bigotry is properly the want of this pure and universal love.

A bigot only loves those who embrace his opinions, and receive

his way of worship; and he loves them for that, and not for

Christ's sake.

Verse 1. The scope and sum of this whole paragraph appears

from the conclusion of it, # 1Jo 5:13: "These things have I

written to you who believe, that ye may know that ye who

believe have eternal life." So faith is the first and last

point with St. John also. Every one who loveth-God that

begat loveth him also that is begotten of him-Hath a natural

affection to all his brethren.

Verse 2. Hereby we know-This is a plain proof. That we love

the children of God-As his children.

Verse 3. For this is the love of God-The only sure proof of it.

That we keep his commandments: and his commandments are not

grievous-To any that are born of God.

Verse 4. For whatsoever-This expression implies the most

unlimited universality. Is born of God overcometh the world

-Conquers whatever it can lay in the way, either to allure or

fright the children of God from keeping his commandments. And

this is the victory-The grand means of overcoming. Even our

faith-Seeing all things are possible to him that believeth.

Verse 5. Who is he that overcometh the world-That is superior

to all worldly care, desire, fear? Every believer, and none

else. The seventh verse # 1Jo 5:7 (usually so reckoned) is a

brief recapitulation of all which has been before advanced

concerning the Father, the Son, and the Spirit. It is cited, in

conjunction with the sixth and eighth, # 1Jo 5:6,8 by

Tertullian, Cyprian, and an uninterrupted train of Fathers.

And, indeed, what the sun is in the world, what the heart is in

a man, what the needle is in the mariner's compass, this verse

is in the epistle. By this the sixth, eighth, and ninth verses

# 1Jo 5:6,8,9 are indissolubly connected; as will be evident,

beyond all contradiction, when they are accurately considered.

Verse 6. This is he-St. John here shows the immovable foundation

of that faith that Jesus is the Son of God; not only the

testimony of man, but the firm, indubitable testimony of God.

Who came-Jesus is he of whom it was promised that he should

come; and who accordingly, is come. And this the Spirit, and

the water, and the blood testify. Even Jesus-Who, coming by

water and blood, is by this very thing demonstrated to be the

Christ. Not by the water only-Wherein he was baptized. But

by the water and the blood-Which he shed when he had finished

the work his Father had given him to do. He not only undertook

at his baptism "to fulfil all righteousness," but on the cross

accomplished what he had undertaken; in token whereof, when all

was finished, blood and water came out of his side. And it is

the Spirit who likewise testifieth-Of Jesus Christ, namely, by

Moses and all the prophets, by John the Baptist, by all the

apostles, and in all the writings of the New Testament. And

against his testimony there can be no exception, because the

Spirit is truth-The very God of truth.

7. What Bengelius has advanced, both concerning the transposition

of these two verses, and the authority of the controverted verse,

partly in his "Gnomon," and partly in his "Apparatus Criticus,"

will abundantly satisfy any impartial person. For there are three

that testify-Literally, testifying, or bearing witness.

The participle is put for the noun witnesses, to intimate that

the act of testifying, and the effect of it, are continually

present. Properly, persons only can testify; and that three are

described testifying on earth, as if they were persons, is

elegantly subservient to the three persons testifying in heaven.

The Spirit-In the word, confirmed by miracles. The water-Of

baptism, wherein we are dedicated to the Son, (with the Father

and Spirit,) typifying his spotless purity, and the inward

purifying of our nature. And the blood-Represented in the Lord's

supper, and applied to the consciences of believer. And these

three harmoniously agree in one-In bearing the same

testimony,-that Jesus Christ is the divine, the complete, the

only Saviour of the world.

Verse 8. And there are three that testify in heaven-The

testimony of the Spirit, the water, and the blood, is by an

eminent gradation corroborated by three, who give a still

greater testimony. The Father-Who clearly testified of the

Son, both at his baptism and at his transfiguration. The Word

-Who testified of himself on many occasions, while he was on

earth; and again, with still greater solemnity, after his

ascension into heaven, # Rev 1:5; # Rev 19:13.

And the Spirit-Whose testimony was added chiefly after his

glorification, # 1Jo 2:27;# Joh 15:26;# Ac 5:32;# Ro 8:16.

And these three are one-Even as those two, the Father and the

Son, are one, # John 10:30. Nothing can separate the Spirit from

the Father and the Son. If he were not one with the Father

and the Son, the apostle ought to have said, The Father and

the Word, who are one, and the Spirit, are two. But this is

contrary to the whole tenor of revelation. It remains that

these three are one. They are one in essence, in knowledge,

in will, and in their testimony.

It is observable, the three in the one verse are opposed, not

conjointly, but severally, to the three in the other: as if he

had said, Not only the Spirit testifies, but also the Father,

# John 5:37; not only the water, but also the Word,

# John 3:11,# John 10:41; not only the blood, but also the

Holy Ghost, # John 15:26, &c. It must now appear, to every

reasonable man, how absolutely necessary the eighth verse is

# 1Jo 5:8. St. John could not think of the testimony of

the Spirit, and water, and blood, and subjoin, "The testimony

of God is greater," without thinking also of the testimony of

the Son and Holy Ghost; yea, and mentioning it in so solemn

an enumeration. Nor can any possible reason be devised, why,

without three testifying in heaven, he should enumerate three,

and no more, who testify on earth. The testimony of all is

given on earth, not in heaven; but they who testify are part on

earth, part in heaven. The witnesses who are on earth testify

chiefly concerning his abode on earth, though not excluding his

state of exaltation: the witnesses who are in heaven testify

chiefly concerning his glory at God's right hand, though not

excluding his state of humiliation.

The seventh verse, therefore, with the sixth, # 1Jo 5:7,6

contains a recapitulation of the whole economy of Christ, from

his baptism to pentecost; the eighth, # 1Jo 5:8 the sum of the

divine economy, from the time of his exaltation.

Hence it farther appears, that this position of the seventh

# 1Jo 5:7,8 and eighth verses, which places those who testify

on earth before those who testify in heaven, is abundantly

preferable to the other, and affords a gradation admirably

suited to the subject.

Verse 9. If we receive the testimony of men-As we do continually,

and must do in a thousand instances. The testimony of God is

greater-Of higher authority, and much more worthy to be received;

namely, this very testimony which God the Father, together with

the Word and the Spirit, hath testified of the Son, as the

Saviour of the world.

Verse 10. He that believeth on the Son of God hath the testimony

-The dear evidence of this, in himself: he that believeth not

God, in this, hath made him a liar; because he supposes that to

be false which God has expressly testified.

Verse 11. And this is the sum of that testimony, that God hath

given us a title to, and the real beginning of, eternal life;

and that this is purchased by, and treasured up in, his Son,

who has all the springs and the fulness of it in himself, to

communicate to his body, the church, first in grace and then

in glory.

Verse 12. It plainly follows, he that hath the Son-Living and

reigning in him by faith. Hath this life; he that hath not the

Son of God hath not this life-Hath no part or lot therein. In

the former clause, the apostle says simply, the Son; because

believers know him: in the latter, the Son of God; that

unbelievers may know how great a blessing they fall short of.

Verse 13. These things have I written-In the introduction,

# 1John 1:4, he said,

I write: now, in the close, I have written. That ye may know

-With a fuller and stronger assurance, that ye have eternal life.

Verse 14. And we-Who believe. Have this farther confidence

in him, that he heareth-That is, favourably regards, whatever

prayer we offer in faith, according to his revealed will.

Verse 15. We have-Faith anticipates the blessings. The

petitions which we asked of him-Even before the event. And

when the event comes, we know it comes in answer to our prayer.

Verse 16. This extends to things of the greatest importance. If

any one see his brother-That is. any man. Sin a sin which is

not unto death-That is, any sin but total apostasy from both

the power and form of godliness. Let him ask, and God will

give him life-Pardon and spiritual life, for that sinner.

There is a sin unto death: I do not say that he shall pray for

that-That is, let him not pray for it. A sin unto death may

likewise mean, one which God has determined to punish with death.

Verse 17. All deviation from perfect holiness is sin; but all

sin is not unpardonable.

Verse 18. Yet this gives us no encouragement to sin: on the

contrary, it is an indisputable truth, he that is born of God

-That sees and loves God. Sinneth not-So long as that loving

faith abides in him, he neither speaks nor does anything which

God hath forbidden. He keepeth himself-Watching unto prayer.

And, while he does this, the wicked one toucheth him not-So as

to hurt him.

Verse 19. We know that we are children of God-By

the witness and the fruit of his Spirit, # 1John 3:24.

But the whole world-All who have not his Spirit, not

only is "touched" by him, but by idolatry, fraud, violence

lasciviousness, impiety, all manner of wickedness. Lieth in

the wicked one-Void of life, void of sense. In this short

expression the horrible state of the world is painted in the

most lively colours; a comment on which we have in the actions,

conversations, contracts, quarrels, and friendships of worldly

men.

Verse 20. And we know-By all these infallible proofs. That

the Son of God is come-Into the world. And he hath given us a

spiritual understanding, that we may know him, the true one

-"The faithful and true witness." And we are in the true one

-As branches in the vine, even in Jesus Christ, the eternal Son

of God. This Jesus is the only living and true God, together

with the father and the Spirit, and the original fountain of

eternal life. So the beginning and the end of the epistle agree.

Verse 21. Keep yourselves from idols-From all worship of false

gods, from all worship of images or of any creature, and from

every inward idol; from loving, desiring, fearing anything more

than God. Seek all help and defence from evil, all happiness

in the true God alone.

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