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1 John Chapter
Two
1 John 2
If
on the other hand
we have even committed sin and
all
being judged according to the light
is confessed (so that the will no
longer takes part in it
the pride of that will being broken down)
He is
faithful and just to forgive us
and to cleanse us from all iniquity. If we say
that we have [1] (as a general truth)
it shews not only that
the truth is not in us
but we make God a liar; His word is not in us
for He
says that all have sinned. There are the three things: we lie; the truth is not
in us; we make God a liar. It is this fellowship with God in the light which
in practical daily christian life
inseparably connects forgiveness
and the
present sense of it by faith
and purity of heart.
Thus we see the christian position (ver. 7); and then the things
which
in three different ways
are opposed to the truth-to communion with God
in life.
The apostle wrote that which relates to the communion
with the Father and the Son
in order that their joy might be full
That which he wrote according to the revelation of the
nature of God
which he had received from Him who was the life from heaven
was
in order that they should not sin. But to say this is to suppose that they
might sin. Not that it is necessary they should do so; for the presence of sin
in the flesh by no means obliges us to walk after the flesh. But if it should
take place
there is provision made by grace
in order that grace may act
and
that we may be neither condemned
nor brought again under the law.
We have an Advocate with the Father
One who carries on
our cause for us on high. Now this is not in order to obtain righteousness
nor
again to wash our sins away. All that has been done. Divine righteousness has
placed us in the light
even as God Himself is in the light. But communion is
interrupted
if even levity of thought finds place in our heart; for it is of
the flesh and the flesh has no communion with God. When communion is
interrupted
when we have sinned (not when we have repented
for it is His
intercession that leads to repentance)
Christ intercedes for us. Righteousness
is always present-our righteousness-"Jesus Christ the Righteous."
Therefore
neither the righteousness nor the value of the propitiation for sin
being changed
grace acts (one may say
acts necessarily) in virtue of that
righteousness
and of that blood which is before God--acts
on the intercession
of Christ who never forgets us
in order to bring us back to communion by means
of repentance. Thus
while yet on earth
before Peter had committed the sin
He
prayed for him; at the given moment He looks on him
and Peter repents and
weeps bitterly for his offence. Afterwards the Lord does all that is necessary
to make Peter judge the root itself of the sin; but all is grace.
It is the same in our case. Divine righteousness abides-the immutable
foundation of our relationships with God
established on the blood of Christ.
When communion
which exists only in the light
is interrupted
the
intercession of Christ
available by virtue of His blood (for propitiation for
the sin has also been made)
restores the soul that it may still again enjoy
communion with God according to the light
into which righteousness has
introduced it. [2] This propitiation is made for the whole
world
not for the Jews only
nor to the exclusion of any one at all; but for
the whole world
God in His moral nature having been fully glorified by the
death of Christ.
These three capital points-or
if you will
two capital
points
and the third
namely
advocacy
which is supplementary-form the
introduction
the doctrine of the epistle. All the rest is an experimental
application of that which this part contains: namely
first (life being given)
communion with the Father and the Son; second
the nature of God
light
which
manifests the falsehood of all pretension to communion with the light
if the
walk be in darkness; and third
seeing that sin is in us and that we may fail
although we are cleansed before God so as to enjoy the light
the advocacy
which Jesus Christ the righteous can always exercise before God
on the ground
of the righteousness which is ever in His presence
and the blood which is shed
for our sins
in order to restore our communion
when we have lost it by our
guilty negligence.
The Spirit-now proceeds to develop the characteristics of
this divine life.
Now we are sanctified unto the obedience of Jesus Christ
that is to say
to obey on the same principles as those on which He obeyed;
where His Father's will was the motive as well as the rule of action. It is the
obedience of a life to which it was meat and drink to do the will of God: not
as under the law
in order to obtain life. The life of Jesus Christ was a life
of obedience
in which He enjoyed the love of His Father perfectly
tested in
all things and so proved perfect. His words
His commandments
were the
expression of that life; they direct that life in us
and ought to exercise all
the authority over us of Him who pronounced them.
The law promised life to those who obeyed it. Christ is
the life. This life has been imparted to us--to believers. Therefore
the words
which were the expression of that life
in its perfection in Jesus
direct and
guide it in us according to that perfection. Besides this
it has authority
over us. His commandments are its expression. We have therefore to obey
and to
walk as He walked-the two forms of practical life. It is not enough to walk
well: we must obey
for there is authority. This is the essential principle of
a right walk. On the other hand
the obedience of the Christian-as is evident
by that of Christ Himself--is not that which we often think. We call a child
obedient
who
having a will of his own
submits himself at onc e when the
authority of the parent intervenes to prevent his accomplishing it. But Christ
never obeyed in this way. He came to do the will of God. Obedience was His mode
of being. His Father's will was the motive
and
with the love that was never
separate from it
the only motive of His every act and every impulse. This is
obedience properly called christian. It is a new life which delights in doing
the will of Christ
acknowledging His entire authority over it. We reckon
ourselves to be dead to everything else; we are alive unto God
we are not our
own. We only know Christ inasmuch as we are living by His life; for the flesh
does not know Him
and cannot understand His life.
Now
that life is obedience: therefore he who says
" I know him
" and does not observe His commandments
is a liar
and
the truth is not in him. It does not say here
"he deceives himself
"
for it is very possible that he is not self-deceived
as in the other case of
fancied communion; for here the will is in action
and a man knows it
if he
will confess it. But the reality is not there; he is a liar
and the truth in
the knowledge of Jesus
which he professes
is not in him.
There are two remarks to be made here. First
that the
apostle takes things always as they are in themselves in an abstract way
without the modifications that are occasioned by other things
in the midst of
which
or in relation with which
the former are found. Second
that the chain
of consequences which the apostle deduces is not that of outward reasoning
the
force of which is consequently on the surface of the argument itself. He
reasons from a great inward principle
so that one does not see the force of
the argument unless one knows the fact
and even the scope
of that principle;
and
in particular
that which the life of God is in its nature
in its
character
and in its action. But
without possessing it
we do not and cannot
understand anything about it. There is indeed
the authority of the apostle and
of the word to tell us that the thing is so
and that is sufficient. But the
links of his discourse will not be understood without the possession of the
life which interprets what he says
and which is itself interpreted by that
which he says.
I return to the text. "Whoso keepeth his word
in
him verily is the love of God perfected." It is in this way that we are
conscious that we know Him. His " word" has rather a wider sense than
His "commandments." That is to say
while it equally implies
obedience
the word is less outward. "Commandments" are here details
of the divine life. His "word" contains its whole expression-the
spirit of that life. [3] It is universal and absolute.
Now this life is the divine life manifested in Jesus
and
which is imparted to us. Have we seen it in Christ? Do we doubt that this is
love; that the love of God has been manifested in it? If then I keep His word;
if the scope and meaning of the life which that word expresses is thus
understood and realised
the love of God is perfect in me. The apostle
as we
have seen
always speaks abstractedly. If in fact at any given moment I do not
observe the word
in that point I do not realise His love; happy intercourse
with God is interrupted. But so far as I am moved and governed absolutely by
His word
His love is completely realised in me; for His word expresses what He
is
and I am keeping it. This is the intelligent communion with His nature in
its fullness
a nature in which I participate; so that I know that He is
perfect love
I am filled with it
and this shews itself in my ways: for that
word is the perfect expression of Himself. [4] Consequently we know thus that we are in
Him
for we realise that which He is in the communion of His nature. Now if we
say that we abide in Him
it is evident
from what we have now seen in the
instruction the apostle gives us
that we ought to walk as He walked. Our walk
is the practical expression of our life; and this life is Christ known in His
word. And since it is by His word
we who possess this life are under an
intelligent responsibility to follow it; that is to say
to walk as He walked.
For that word is the expression of His life.
Obedience then
as obedience
is thus far the moral
characteristic of the life of Christ in us. But it is proof of that which
in
Christianity
is inseparable from the life of Christ in us: we are in Him.
(Compare John 14:29) We know
not merely that we know Him
but that we are in
Him. The enjoyment of the perfect love of God in the path of obedience
gives
us by the Holy Ghost the consciousness that we are in Him. But if I am in Him
I cannot indeed be what He was
for He was without sin; but I ought to walk as
He walked. Thus I know I am in Him. But if I make profession to abide in Him
my heart and spirit to be wholly there
I ought to walk as He walked. Obedience
as a principle
and through keeping His word
and so the love of God perfected
in me knowing that I am in Him
are the formative principles and character of
our life.
In verses 7 and 8 the two forms of the rule of this life
are presented-forms which
moreover
answer to the two principles which we have
just announced. It is not a new commandment which the apostle writes unto them
but an old one; it is the word of Christ from the beginning. Were it not so
were it in this sense new
so much the worse for him who set it forth
for it
would no longer be the expression of the perfect life of Christ Himself
but
some other thing
or a falsification of that which Christ had set forth This
corresponds with the first principle
that is
obedience to commandments
to
the commandments of Christ. What He said was the expression of what He was. He
could command that they should love one another as He had loved them. Compare
the Beatitudes.
In another sense it was a new commandment: for (by the
power of the Spirit of Christ
being united to Him and drawing our life from
Him) the Spirit of God manifested the effect of this life by revealing a
glorified Christ in a new way. And now it was not only a commandment
but as
the thing itself was true in Christ
it was so in His own as partakers of His
nature and in Him; He also in them.
By this revelation
and by the presence of the Holy
Ghost
the darkness disappeared
[5] passed away
and in fact the true light
shone. There will be no different light in heaven: only then the light will be
publicly displayed in glory without a cloud.
Verse 9. The life as in John i. 4
is now found to be the
light of men
only the brighter for faith that Christ is gone
for it is
through the rent veil it shines most brightly. We have had the pretension to
know Him discussed-to be in Him; now that of being in the light
and this
before the Spirit of God applies in detail the qualities of this life
as a
proof of its existence to the heart
in answer to seducers who sought to
terrify them by new notions
as though Christians were not really in possession
of life
and
with life
of the Father and the Son. The true light now shines.
And this light is God; it is the divine nature; and
as that which was a means
of judging the seducers themselves
he brings out another quality connected
with our being in the light
that is with God fully revealed. Christ was it in
the world. We are set to be it
in that we are born of God. And one who has
this nature loves his brother; for is not God love? Has not Christ loved us
not being ashamed to call us brethren? Can I have His life and His nature
if I
do not love the brethren? No. I am then walking in darkness; I have no light on
my path. He who loves his brother dwells in the light; the nature of God acts
in him; and he dwells in the bright spiritual intelligence of that life
in the
presence and in the communion of God. If any one hates
it is evident that he
has not divine light. With feelings according to a nature opposed to God
how
can it be pretended that he is in the light?
Moreover
there is no occasion of stumbling in one who
loves
for he walks according to divine light. There is nothing in him which
causes another to stumble
for the revelation of the nature of God in grace
will assuredly not do so: and it is this which is manifested in him who loves
his brother. [6] This
closes as an introductory statement the first part of the Epistle. It contains
in the former half
the privileged place of Christians
the message giving us
the truth of our state here
and the provision for failure: that ends with
chapter 2:2; in the second half
the proofs the Christian has of the true
possession of the privilege according to the message giving obedience
and love
of the brethren
knowing Christ
being in Christ
enjoying the perfect love of
God
abiding in Him
being in the light
forming the condition which is thus proved.
Having established the two great principles
obedience
and love
as proofs of the possession of the divine nature
of Christ known as
life
and of our abiding in Him
the apostle goes on to address Christians
personally and to shew us the position
on the ground of grace
in three
different degrees of ripeness. This parenthetical but most important address we
will now consider.
He begins by calling all the Christians to whom he was
writing
"children
" a term of affection in the loving and aged
apostle. And as he writes to them (chap.2:1) in order that they should not sin
so he writes also because all their sins were forgiven for Jesus' name's sake.
This was the assured condition of all Christians: that which God had granted
them in giving them faith
that they might glorify Him He allows no doubt as to
the fact of their being pardoned. He writes to them because they are so.
We next find three classes of Christians: fathers
young
men
and babes. He addresses them each twice
fathers
young men
babes (ver.
13) fathers
in the first half of verse 14; young men
from the second half
to
the end of verse 17; and babes from verse 18 to the end of verse 27. In verse
28 he returns to all Christians under the name of "children".
That which characterises fathers in Christ is that they
have known Him who is from the beginning
that is
Christ. This is all that he
has to say about them. All had resulted in that. He only repeats the same thing
again
when
changing his form of expression
he begins anew with these three
classes. The fathers have known Christ. This is the result of all christian
experience. The flesh is judged
discerned
wherever it has mixed itself with
Christ in our feelings: it is recognised
experimentally
as having no value;
and
as the result of experience
Christ stands alone
free from all alloy.
They have learnt to distinguish that which has only the appearance of good.
They are not occupied with experience-that would be being occupied with self
with one's own heart. All that has passed away; and Christ alone remains as our
portion
unmingled with aught besides
even as He gave Himself to us. Moreover
He is much better known; they have experienced what He is in so many details
whether of joy in communion with Him
or in the consciousness of weakness
or
in the realisation of His faithfulness
of the riches of His grace
of His
adaptation to our need
of His love
and in the revelation of His own fullness;
so that they are able now to say
" I know whom I have believed. "
Attachment to Himself characterises them. Such is the character of
"fathers" in Christ.
"Young men" are the second class. They are
distinguished by spiritual strength in conflict: the energy of faith. They have
overcome the wicked one. For he speaks of what their character is as in Christ.
Conflict they have as such
but the strength of Christ manifested in them.
The third class is "babes" These know the
Father. We see here that the Spirit of adoption and of liberty characterises
the youngest child in the faith of Christ
that it is not the result of
progress. It is the commencement. We possess it because we are Christians and
it is ever the distinguishing mark of beginners. The others do not lose it
but
other things distinguish them.
In again addressing these three classes of Christians the
apostle
as we have seen
has only to repeat that which he at first said with
regard to the fathers. It is the result of christian life. In the case of the
young men he develops his idea and adds some exhortations. "Ye are strong
"
he says
" and the word of God abideth in you"-an important
characteristic. The word is the revelation of God
and the application of
Christ
to the heart
so that we have thus the motives which form and govern
it
and a testimony founded on the state of the heart
and on convictions which
have a divine power in us. It is the sword of the Spirit in our relations with
the world. We have been ourselves formed by those things to which we bear
testimony in our relations with the world
and those things are in us according
to the power of the word of God. The wicked one is thus overcome; for he has
only the world to present to our lusts: and the word abiding
in us keeps us in
an altogether different sphere of thought in which a different nature is
enlightened and strengthened by divine communications. The tendency of the
young man is toward the world: the ardour of his nature
and the vigour of his
age
tend to draw him away on that side. He has to guard against this by
separating himself entirely from the world and the things that are in it;
because
if any one love the world
the love of the Father is not in him
for
those things do not come from the Father. He has a world of his own
of which
Christ is the centre and glory. The lusts of the flesh
the lust of the eyes
and the pride of life--these are the things that are in the world and that
characterise it. There are really no other motives besides these in the world.
Now these things are not of the Father.
The Father is the source of all that is according to His
own heart-every grace
every spiritual gift
the glory
the heavenly holiness
of all that was manifested in Christ Jesus
and that will be-all the world of
glory to come
of which Christ is the centre. And all this had only the cross
for its portion here below. But the apostle is speaking here of the source; and
assuredly the Father is not the source of those other things.
Now the world passes away; but he who does the will of
God
he who
in going through this world
takes for his guide
not the desires
of nature
but the will of God-a will which is according to His nature and
which expresses it-such a one shall abide for ever according to the nature and
the will that he has followed after.
We shall find that the world
and the Father with all
that is of Him
the flesh and the Spirit
the Son and the devil
are put
respectively in opposition. Things are spoken of in their source and moral
nature
the principles that act in us and that characterise our existence and
our position
and the two agents in good and evil that are opposed to each
other
without (thanks be to God!) any uncertainty as to the issue of the
conflict; for the weakness of Christ
in death
is stronger than the strength
of Satan. He has no power against that which is perfect. Christ came that He
might destroy the works of the devil.
To the babes the apostle speaks principally of the
dangers to which they were exposed from seducers. He warns them with tender
affection
reminding them at the same time that all the sources of intelligence
and strength were open to them and belonged to them. "It is the last
time;" not exactly the last days
but the season which had the final
character that belonged to the dealings of God with this world. The Antichrist
was to come
and already there were many antichrists: by this it might be known
it was the last time. It was not merely sin
nor the transgression of the law;
but
Christ having already been manifested
and being now absent and hidden
from the world
there was a formal opposition to the especial revelation that
had been made. It was not a vague and ignorant unbelief; it took a definite
shape as having a will directed against Jesus. They might for instance believe
all that a Jew believed
as it was revealed in the word
but as to the
testimony of God by Jesus Christ they opposed it. They would not own Him to be
the Christ; they denied the Father and the Son. This
as to religious
profession
is the true character of the Antichrist. He may indeed believe or
pretend to believe
that there shall be a Christ; yea
set himself up to be it.
But the two aspects of Christianity (that which
on the one hand
regards the
accomplishment in the Person of Jesus of the promises made to the Jew; and
on
the other hand
the heavenly and eternal blessings presented in the revelation
of the Father by the Son)
this the Antichrist does not accept. That which
characterises him as Antichrist is that he denies the Father and the Son. To
deny that Jesus is the Christ is indeed the Jewish disbelief that forms part of
his character. That which gives him the character of Antichrist is that he
denies the foundation of Christianity. He is a liar in that he denies Jesus to
be the Christ; consequently it is the work of the father of lies. But all the
unbelieving Jews had done as much without being Antichrist. To deny the Father
and the Son characterises him.
But there is something more. These antichrists came out
from among the Christians. There was apostacy. Not that they were really
Christians
but they had been among the Christians and had come out from them.
(How instructive for our days also is this Epistle!) It was thus made manifest
that they were not truly of the flock of Christ. All this had a tendency to
shake the faith of babes in Christ. The apostle endeavours to strengthen them.
There were two means of confirming their faith
which also inspired the apostle
with confidence. First
they had the unction of the Holy One; secondly
that
which was from the beginning
was the touchstone for all new doctrine
and they
already possessed that which was from the beginning.
The indwelling of the Holy Ghost as an unction and
spiritual intelligence in them
and the truth which they had received at the
beginning-the perfect revelation of Christ-these were the safe guards against
seducers and seductions. All heresy and all error and corruption will be found
to strike at the first and divine revelation of the truth
if the unction of
the Holy One is in us to judge them. Now this unction is the portion of even
the youngest babes in Christ
and they ought to be encouraged to realise it
however tenderly they may be cared for as they were here by the apostle.
What important truths we discover here for ourselves! The
last time already manifested
so that we have to be on our guard against
seducers-persons moreover issuing from the bosom of Christianity.
The character of this Antichrist is that he denies the
Father and the Son. Unbelief in its Jewish form is also again manifested:
owning that there is a Christ
but denying that Jesus is He. Our security
against these seductions is the unction from the Holy one--the Holy Ghost
but
in especial connection with the holiness of God
which enables us to see
clearly into the truth (another characteristic of the Spirit); and
secondly
that that abide in us which we have heard from the beginning. It is this
evidently which we have in the written word. "Development
'' note it well
is not that which we have from the beginning. By its very name it sins
radically against the safeguard pointed out by the apostle. That which the
church has taught
as development of the truth
whencesoever she may have
received it
is not that which has been heard from the beginning.
There is another point indicated here by the apostle that
ought to be noticed. People might pretend by giving God in a vague way the name
of Father
that they possessed Him without the true possession of the Son
Jesus Christ. This cannot be. He who has not the Son has not the Father. It is
by Him that the Father is revealed
in Him that the Father is known.
If the truth that we have received from the beginning
abides in us
we abide in the Son and in the Father; for this truth is the
revelation of the Son and is revealed by the Son
who is the truth. It is
living truth if it abides in us; thus
by possessing it
we possess the Son
and in the Son
the Father also. We abide in it
and thereby we have eternal
life. (Compare John 17:3)
Now the apostle had happy confidence that the unction
which they had received of Him abode in them
so that they needed not to be
taught of others
for this same unction taught them with respect to all things.
It was the truth
for it was the Holy Ghost Himself acting in the word
which
was the revelation of the truth of Jesus Himself
and there was no lie in it.
Thus should they abide in Him according to that which it had taught them.
Observe also
here
that the effect of this teaching by
the unction from on high is twofold with regard to the discernment of the
truth. They knew that no lie was of the truth; possessing this truth from God
that which was not it was a lie. They knew that this unction which taught them
of all things was the truth
and that there was no lie in it. The unction
taught them all things
that is to say
all the truth
as truth of God.
Therefore that which was not it was a lie
and there was no lie in the unction.
Thus the sheep hear the voice of the good Shepherd; if another calls them
it
is not His voice
and that is enough. They fear it and fly from it
because
they do not know it.
With verse 27 ends the second series of exhortations to
the three classes. The apostle begins again with the whole body of Christians
(ver. 28). This verse appear.s to me to correspond with verse 8 of the Second
Epistle
and with chapter 3 of the First Epistle to the Corinthians.
The apostle
having ended his address to those who were
all in the communion of the Father
applies the essential principles of the
divine life
of the divine nature as manifested in Christ
to test those who
claimed participation in it; not in order to make the believer doubt
but for
the rejection of that which was false. I say
"not to make the believer
doubt;" for the apostle speaks of his position
and of the position of
those to whom he was writing
with the most perfect assurance. (Chap. 3:1
2) [7] He had
spoken
in recommencement at verse 28
of the appearing of Jesus. This
introduces the Lord in the full revelation of His character
and gives rise to
the scrutiny of the pretensions of those who called themselves by His name.
There are two proofs which belong essentially to the divine life
and a third
which is accessory as privilege: righteousness or obedience
and love
and the
presence of the Holy Ghost.
Righteousness is not in the flesh. If therefore it is
really found in any one
he is born of Him
he derives his nature from and in
Christ. We may remark
that it is righteousness as it was manifested in Jesus;
for it is because we know that He is righteous
that we know that "he who
doeth righteousness is born of him." It is the same nature demonstrated by
the same fruits.
[1] When
speaking of sin
the apostle speaks in the present tense
"we have":
when speaking of sinning
he speaks in the past. He does not take for granted
we are going on doing it. It has been a question whether the apostle speaks of
first coming to the Lord
or subsequent failures. I answer
he speaks in an
abstract and absolute way: confession brings through grace forgiveness. If it
is our first coming to God
it is forgiveness
it is in the full and absolute
sense. I am forgiven with God: He remembers my sins no more. If it is
subsequent failure
honesty of heart always confesses
then it is forgiveness
as regards the government of God
and the present condition and relationship of
my soul with Him. But the apostle
as everywhere
speaks absolutely and of the
principle.
[2] Here
the subject is communion
and hence actual failure is spoken of; in the
Hebrews
we have seen
it is access to God and we are "perfected for
ever
" and priesthood is for mercy and help
not for sins
save the great
act of atonement.
[3]
Fundamentally they are not different. This is affirmed in verse 7: "The
old commandment is the word which ye have heard from the beginning." One
might say with perfect truth that the commandment is the word of Christ. but I
question if it could be said that the word is the commandment. And this makes
one conscious of the difference. The contrast of verses 4 and 5 is remarkable
and has its source in the possession
and the intelligent and complete
consciousness of the possession
of the divine life
according to the word
or
its non-possession. He who says
I know Him
and does not keep His
commandments
is a liar
and the truth is not in him; for this truth is only
that which the word reveals. And if we live of the nature of which the word of
Christ is the expression
and thus by the word know Him
we obey that word. In
another aspect
if we are in possession of this life
partakers of the divine
nature
the love of God is in us; we have the commandments of Christ
His word
the perfect love of God
a walk according to the walk of Christ
the
communication of the life of Christ so that the commandment is true in Him and
in us
the walk in the light
the love of our brother. How rich a chain of
blessings! The pretensions here spoken of are-to know Christ
to abide in Him
to be in the light. The proof that the first pretension is justified is
obedience. Then
if we abide in Christ (which we know by keeping His word)
we
ought to walk as He walked. That the last pretension is a true one is proved by
love to our brother. In the second
the walk is maintained at all the height of
the walk of Christ
as our duty: but this walk is not presented as a proof that
we abide in Him
that we keep His word. Observe
that it is not said
"We
know that we believe "-this is not the question here- but
"We know
that we are in him." Let me add here
that the apostle never uses these proofs
as they are so commonly used
to say
"hereby we doubt." It is quite
certain from verses 12
13
that he treats them as all forgiven or he would not
have written
and as having the Spirit of adoption-even the youngest and
feeblest. Others sought to make them doubt; and he writes that their hearts
might be assured before God
that they might not be seduced
into doubting
as
if they had not a full Christ and a full Christianity- eternal life. It was the
means of keeping and holding fast assurance when they had it
when they might
have been shaken
not of obtaining it. They were forgiven
they were sons. When
others would make them doubt
he writes that they may be fully assured that
they have no reason to doubt.
[4]
This
I doubt not
is the true meaning of John 8:25. "In the principle of
my nature
in my being
that which I am saying to you" That which He said
was essentially and completely that which He was. That which He was is that
which He said. Now it is this life which is imparted to us; but it was the love
of God among men and in man. And this life being our life
and the word being
kept
His love is realised in us in all its extent.
[5] The
force of the word is not "has disappeared
passed away." There is
much darkness yet in the
world. As to the
light
it has actually shone.
[6] The
reader may compare here
with such instruction
what is said in Ephesians 4:17
to 5:12
where these two names of God
the only ones used to reveal His nature
are also used to shew our path and the true character of the Christian; only
according to that which the Holy Ghost gives by Paul-the counsels and work of
God in Christ. In John it is more the nature.
[7] I
have noticed
farther on
the striking way in which God and Christ are spoken
of as one Being or Person
not as doctrine as to the two natures
but Christ is
before the apostle's mind
and He is spoken of in the same sentence
now as
God
now as appearing as man. Thus in chapter 2:28 He comes. In ver. 29 the
righteous man is born of Him
and we are children of God. But the world did not
know Him. Now it is Christ on earth. Chapter 3:2 we are children of God
but in
the same verse He appears and we are like Him. But what makes this yet more
wonderful is that we are identified with Him too. We are called children
because that is His title and relationship. The world does not know us
for it
did not know Him. We know we shall be like Him when He appears. We are given
the same place here and there. (Compare chap.5:20)
── John Darby《Synopsis of 1 John》
1 John 2
Chapter Contents
The apostle directs to the atonement of Christ for help
against sinful infirmities. (1
2) The effects of saving knowledge in producing
obedience
and love to the brethren. (3-11) Christians addressed as little
children
young men
and fathers. (12-14) All are cautioned against the love of
this world
and against errors. (15-23) They are encouraged to stand fast in
faith and holiness. (24-29)
Commentary on 1 John 2:1
2
(Read 1 John 2:1
2)
When have an Advocate with the Father; one who has
undertaken
and is fully able
to plead in behalf of every one who applies for
pardon and salvation in his name
depending on his pleading for them. He is
"Jesus
" the Saviour
and "Christ
" the Messiah
the
Anointed. He alone is "the Righteous One
" who received his nature
pure from sin
and as our Surety perfectly obeyed the law of God
and so
fulfilled all righteousness. All men
in every land
and through successive
generations
are invited to come to God through this all-sufficient atonement
and by this new and living way. The gospel
when rightly understood and
received
sets the heart against all sin
and stops the allowed practice of it;
at the same time it gives blessed relief to the wounded consciences of those
who have sinned.
Commentary on 1 John 2:3-11
(Read 1 John 2:3-11)
What knowledge of Christ can that be
which sees not that
he is most worthy of our entire obedience? And a disobedient life shows there
is neither religion nor honesty in the professor. The love of God is perfected
in him that keeps his commandments. God's grace in him attains its true mark
and
produces its sovereign effect as far as may be in this world
and this is man's
regeneration; though never absolutely perfect here. Yet this observing Christ's
commands
has holiness and excellency which
if universal
would make the earth
resemble heaven itself. The command to love one another had been in force from
the beginning of the world; but it might be called a new command as given to
Christians. It was new in them
as their situation was new in respect of its
motives
rules
and obligations. And those who walk in hatred and enmity to
believers
remain in a dark state. Christian love teaches us to value our
brother's soul
and to dread every thing hurtful to his purity and peace. Where
spiritual darkness dwells
in mind
the judgment
and the conscience will be
darkened
and will mistake the way to heavenly life. These things demand
serious self-examination; and earnest prayer
that God would show us what we
are
and whither we are going.
Commentary on 1 John 2:12-14
(Read 1 John 2:12-14)
As Christians have their peculiar states
so they have
peculiar duties; but there are precepts and obedience common to all
particularly mutual love
and contempt of the world. The youngest sincere
disciple is pardoned: the communion of saints is attended with the forgiveness
of sins. Those of the longest standing in Christ's school need further advice
and instruction. Even fathers must be written unto
and preached unto; none are
too old to learn. But especially young men in Christ Jesus
though they are
arrived at strength of spirit and sound sense
and have successfully resisted
first trials and temptations
breaking off bad habits and connexions
and
entered in at the strait gate of true conversion. The different descriptions of
Christians are again addressed. Children in Christ know that God is their
Father; it is wisdom. Those advanced believers
who know Him that was from the
beginning
before this world was made
may well be led thereby to give up this
world. It will be the glory of young persons to be strong in Christ
and his
grace. By the word of God they overcome the wicked one.
Commentary on 1 John 2:15-17
(Read 1 John 2:15-17)
The things of the world may be desired and possessed for
the uses and purposes which God intended
and they are to be used by his grace
and to his glory; but believers must not seek or value them for those purposes
to which sin abuses them. The world draws the heart from God; and the more the
love of the world prevails
the more the love of God decays. The things of the
world are classed according to the three ruling inclinations of depraved
nature. 1. The lust of the flesh
of the body: wrong desires of the heart
the
appetite of indulging all things that excite and inflame sensual pleasures. 2.
The lust of the eyes: the eyes are delighted with riches and rich possessions;
this is the lust of covetousness. 3. The pride of life: a vain man craves the
grandeur and pomp of a vain-glorious life; this includes thirst after honour
and applause. The things of the world quickly fade and die away; desire itself
will ere long fail and cease
but holy affection is not like the lust that
passes away. The love of God shall never fail. Many vain efforts have been made
to evade the force of this passage by limitations
distinctions
or exceptions.
Many have tried to show how far we may be carnally-minded
and love the world;
but the plain meaning of these verses cannot easily be mistaken. Unless this
victory over the world is begun in the heart
a man has no root in himself
but
will fall away
or at most remain an unfruitful professor. Yet these vanities
are so alluring to the corruption in our hearts
that without constant watching
and prayer
we cannot escape the world
or obtain victory over the god and
prince of it.
Commentary on 1 John 2:18-23
(Read 1 John 2:18-23)
Every man is an antichrist
who denies the Person
or any
of the offices of Christ; and in denying the Son
he denies the Father also
and has no part in his favour while he rejects his great salvation. Let this
prophecy that seducers would rise in the Christian world
keep us from being
seduced. The church knows not well who are its true members
and who are not
but thus true Christians were proved
and rendered more watchful and humble.
True Christians are anointed ones; their names expresses this: they are anointed
with grace
with gifts and spiritual privileges
by the Holy Spirit of grace.
The great and most hurtful lies that the father of lies spreads in the world
usually are falsehoods and errors relating to the person of Christ. The unction
from the Holy One
alone can keep us from delusions. While we judge favourably
of all who trust in Christ as the Divine Saviour
and obey his word
and seek
to live in union with them
let us pity and pray for those who deny the Godhead
of Christ
or his atonement
and the new-creating work of the Holy Ghost. Let
us protest against such antichristian doctrine
and keep from them as much as
we may.
Commentary on 1 John 2:24-29
(Read 1 John 2:24-29)
The truth of Christ
abiding in us
is a means to sever
from sin
and unites us to the Son of God
John 15:3
4. What value should we put upon
gospel truth! Thereby the promise of eternal life is made sure. The promise God
makes
is suitable to his own greatness
power
and goodness; it is eternal
life. The Spirit of truth will not lie; and he teaches all things in the
present dispensation
all things necessary to our knowledge of God in Christ
and their glory in the gospel. The apostle repeats the kind words
"little
children;" which denotes his affection. He would persuade by love. Gospel
privileges oblige to gospel duties; and those anointed by the Lord Jesus abide
with him. The new spiritual nature is from the Lord Christ. He that is constant
to the practice of religion in trying times
shows that he is born from above
from the Lord Christ. Then
let us beware of holding the truth in
unrighteousness
remembering that those only are born of God
who bear his holy
image
and walk in his most righteous ways.
── Matthew Henry《Concise Commentary on 1 John》
1 John 2
Verse 1
[1] My
little children
these things write I unto you
that ye sin not. And if any man
sin
we have an advocate with the Father
Jesus Christ the righteous:
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
[2] And he is the propitiation for our sins: and not for ours only
but also
for the sins of the whole world.
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
[3] And
hereby we do know that we know him
if we keep his commandments.
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
[5] But
whoso keepeth his word
in him verily is the love of God perfected: hereby know
we that we are in him.
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
[6] He that saith he abideth in him ought himself also so to walk
even as he
walked.
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
[7]
Brethren
I write no new commandment unto you
but an old commandment which ye
had from the beginning. The old commandment is the word which ye have heard
from the beginning.
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
[8]
Again
a new commandment I write unto you
which thing is true in him and in
you: because the darkness is past
and the true light now shineth.
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
[9] He
that saith he is in the light
and hateth his brother
is in darkness even
until now.
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
[10] He
that loveth his brother abideth in the light
and there is none occasion of
stumbling in him.
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
[11] But
he that hateth his brother is in darkness
and walketh in darkness
and knoweth
not whither he goeth
because that darkness hath blinded his eyes.
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
[12] I
write unto you
little children
because your sins are forgiven you for his
name's sake.
I have written to you
beloved children — Thus St. John bespeaks all to whom he writes. But from the thirteenth to
1 John 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
[13] I
write unto you
fathers
because ye have known him that is from the beginning.
I write unto you
young men
because ye have overcome the wicked one. I write
unto you
little children
because ye have known the Father.
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
" 1 John 2:14. "I have written to you
young
men
" 1 John 2:14-17. "I have written to you
little children
" 1 John 2:18-27. Having finished his address to
each
he returns to all together
whom he again terms
(as 1 John 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
[14] I
have written unto you
fathers
because ye have known him that is from the
beginning. I have written unto you
young men
because ye are strong
and the
word of God abideth in you
and ye have overcome the wicked one.
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
[15] Love
not the world
neither the things that are in the world. If any man love the
world
the love of the Father is not in him.
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
[16] For
all that is in the world
the lust of the flesh
and the lust of the eyes
and
the pride of life
is not of the Father
but is of the world.
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
[17] And
the world passeth away
and the lust thereof: but he that doeth the will of God
abideth for ever.
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
[18]
Little children
it is the last time: and as ye have heard that antichrist
shall come
even now are there many antichrists; whereby we know that it is the
last time.
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
" 2 Thessalonians 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
[19] They
went out from us
but they were not of us; for if they had been of us
they
would no doubt have continued with us: but they went out
that they might be
made manifest that they were not all of us.
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
[20] But
ye have an unction from the Holy One
and ye know all things.
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
1 John 3:24; 4:13; 5:6.
Verse 21
[21] I
have not written unto you because ye know not the truth
but because ye know
it
and that no lie is of the truth.
I have written —
Namely
1 John 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
[22] Who
is a liar but he that denieth that Jesus is the Christ? He is antichrist
that
denieth the Father and the Son.
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
[23]
Whosoever denieth the Son
the same hath not the Father: (but) he that
acknowledgeth the Son hath the Father also.
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
[24] Let
that therefore abide in you
which ye have heard from the beginning. If that
which ye have heard from the beginning shall remain in you
ye also shall
continue in the Son
and in the Father.
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
[25] And
this is the promise that he hath promised us
even eternal life.
He — The Son.
Hath promised us — If
we abide in him.
Verse 26
[26]
These things have I written unto you concerning them that seduce you.
These things —
From 1 John 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
1 John 2:20-26
continues
2:27
what he said in the twentieth verse
concerning them that would seduce you.
Verse 27
[27] But
the anointing which ye have received of him abideth in you
and ye need not
that any man teach you: but as the same anointing teacheth you of all things
and is truth
and is no lie
and even as it hath taught you
ye shall abide in
him.
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
1 John 2:18-27 is peculiarly adapted to little
children.
Verse 28
[28] And
now
little children
abide in him; that
when he shall appear
we may have
confidence
and not be ashamed before him at his coming.
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
[29] If
ye know that he is righteous
ye know that every one that doeth righteousness
is born of him.
Every one —
And none else.
Who practiseth righteousness — From a believing
loving heart.
Is born of him —
For all his children are like himself.
── John Wesley《Explanatory Notes on 1 John》
1 John 2:4
A
small boy liked to pull out of the cupboard the paper bags that his mother
saved. He would then spread them around the kitchen floor and use them as a
playing surface for his toy cars. This was permitted on the condition that he
collects the bags and put them away when he was finished playing. One day
his
mother found the bags all over the kitchen and the boy in the living room where
his after was playing the piano. When she told her son to pick up the bags
there was a short silence. Then his small voice said
“But I want sing ‘Jesus
Loves Me.’”
His father
took the opportunity to point out that it’s no good singing God’s praises while
you’re disobedient. This passage in the First Epistle of John puts the lesson
in much stronger language: “The man who says
‘I know him
’ but does not do
what he commands is a liar
and the truth is not in him.”
1 John 2:15
“Loving the created world is not wrong as long as
our loving God is not diminished. To love the world and fail to love God would
be like a bride
who
being given a ring by her bridegroom
loves the ring more
than the bridegroom who gave it. Of course
she should love what the bridegroom
gave her
but to love the ring and despise him who gave it is to reject the
very meaning of the ring as a token of his love. Likewise
men who love
creation and not the creator are rejecting the whole meaning of creation. We
ought to appreciate the creation and love the creator because of it.”――
Augustine
1 John 2:17
In an address to the
Wisconsin State Agriculture Society in 1859
Abraham Lincoln illustrated the
profound and tempering effect that change can have on us. He told of an Eastern
monarch who gave his counselors an assignment to come up with a truth that
would apply to all times and situations. After careful consideration
they
returned with this sentence: “And this too shall pass away.” Said
Centuries before
John made the same point—that the
world passes away
but he who does the will of God abides forever.
Chapter 2. The Protection of Spiritual
Fellowship
One Defender
Jesus the Righteous
I. Fellowship
Based on Righteousness
II. Fellowship
Based on Love
III. Fellowship
Based on Faith
── Chih-Hsin
Chang《An Outline of
The New Testament》
Fellowship With Jesus (2:3-6)
INTRODUCTION
1. A concern of John's first epistle is that we have fellowship with the Father and the Son: "that which we have seen and heard we declare to you
that you also may have fellowship with us; and truly our fellowship iswith the Father and with His Son Jesus Christ." (1:3)
2. He began by stressing the basis upon which we may fellowship with the FATHER - 1 Jn 1:5-2:22 a. Walk in the light as He is in the light b. Confess our sins
don't deny that we have sin c. Make use of our "advocate" and "propitiation"
Jesus Christ the Righteous 3. But what about fellowship with the SON? In our text (1 Jn 2:3-6)
John now describes how we can "know" that we have fellowship with Jesus Christ [A key phrase in this passage is "by this we know..."
found twice (2:3
5). In other words
"here is how we can be sure". And John's first point is...]