mh_parser/vol_split/62 - 1John/Chapter 2.xml

<div2 id="iJo.iii" n="iii" next="iJo.iv" prev="iJo.ii" progress="89.79%" title="Chapter II">
<h2 id="iJo.iii-p0.1">F I R S T   J O H N.</h2>
<h3 id="iJo.iii-p0.2">CHAP. II.</h3>
<p class="intro" id="iJo.iii-p1">Here the apostle encourages against sins of
infirmity (<scripRef id="iJo.iii-p1.1" osisRef="Bible:1John.2.1-1John.2.2" parsed="|1John|2|1|2|2" passage="1Jo 2:1,2">ver. 1, 2</scripRef>),
shows the true knowledge and love of God (<scripRef id="iJo.iii-p1.2" osisRef="Bible:1John.2.3-1John.2.6" parsed="|1John|2|3|2|6" passage="1Jo 2:3-6">ver. 3-6</scripRef>), renews the precept of fraternal
love (<scripRef id="iJo.iii-p1.3" osisRef="Bible:1John.2.7-1John.2.11" parsed="|1John|2|7|2|11" passage="1Jo 2:7-11">ver. 7-11</scripRef>),
addresses the several ages of Christians (<scripRef id="iJo.iii-p1.4" osisRef="Bible:1John.2.12-1John.2.14" parsed="|1John|2|12|2|14" passage="1Jo 2:12-14">ver. 12-14</scripRef>), warns against worldly love
(<scripRef id="iJo.iii-p1.5" osisRef="Bible:1John.2.15-1John.2.17" parsed="|1John|2|15|2|17" passage="1Jo 2:15-17">ver. 15-17</scripRef>), against
seducers (<scripRef id="iJo.iii-p1.6" osisRef="Bible:1John.2.18-1John.2.19" parsed="|1John|2|18|2|19" passage="1Jo 2:18,19">ver. 18, 19</scripRef>),
shows the security of true Christians (<scripRef id="iJo.iii-p1.7" osisRef="Bible:1John.2.20-1John.2.27" parsed="|1John|2|20|2|27" passage="1Jo 2:20-27">ver. 20-27</scripRef>), and advises to abide in
Christ, <scripRef id="iJo.iii-p1.8" osisRef="Bible:1John.2.28-1John.2.29" parsed="|1John|2|28|2|29" passage="1Jo 2:28,29">ver. 28, 29</scripRef>.</p>
<scripCom id="iJo.iii-p1.9" osisRef="Bible:1John.2" parsed="|1John|2|0|0|0" passage="1Jo 2" type="Commentary"/>
<scripCom id="iJo.iii-p1.10" osisRef="Bible:1John.2.1-1John.2.2" parsed="|1John|2|1|2|2" passage="1Jo 2:1-2" type="Commentary"/><div class="Commentary" id="Bible:1John.2.1-1John.2.2">
<h4 id="iJo.iii-p1.11">Christ the Propitiation. (<span class="smallcaps" id="iJo.iii-p1.12">a.
d.</span> 80.)</h4>
<p class="passage" id="iJo.iii-p2">1 My little children, these things write I unto
you, that ye sin not. And if any man sin, we have an advocate with
the Father, Jesus Christ the righteous:   2 And he is the
propitiation for our sins: and not for ours only, but also for
<i>the sins of</i> the whole world.</p>
<p class="indent" id="iJo.iii-p3">These verses relate to the concluding
subject of the foregoing chapter, in which the apostle proceeds
upon the supposition of the real Christian's sin. And here he gives
them both dissuasion and support.</p>
<p class="indent" id="iJo.iii-p4">1. Dissuasion. He would leave no room for
sin: "<i>My little children, these things write I unto you, that
you sin not,</i> <scripRef id="iJo.iii-p4.1" osisRef="Bible:1John.2.1" parsed="|1John|2|1|0|0" passage="1Jo 2:1"><i>v.</i>
1</scripRef>. The design or purport of this letter, the design of
what I have just said concerning communion with God and the
overthrow of it by an irreligious course, is to dissuade and drive
you from sin." See the familiar affectionate compellation with
which he introduces his admonition: <i>My little children,</i>
children as having perhaps been begotten by his gospel, <i>little
children</i> as being much beneath him in age and experience, <i>my
little children,</i> as being dear to him in the bonds of the
gospel. Certainly the gospel most prevailed where and when such
ministerial love most abounded. Or perhaps the judicious reader
will find reason to think that the apostle's meaning in this
dissuasion or caution is this, or amounts to this reading: <i>These
things write I unto you, not that you sin.</i> And so the words
will look back to what he had said before concerning the assured
pardon of sin: <i>God is faithful and just to forgive us our
sins,</i> &amp;c., <scripRef id="iJo.iii-p4.2" osisRef="Bible:1John.1.9" parsed="|1John|1|9|0|0" passage="1Jo 1:9"><i>ch.</i> i.
9</scripRef>. And so the words are a preclusion of all abuse of
such favour and indulgence. "Though sins will be forgiven to
penitent confessors, yet this I write, not to encourage you in sin,
but upon another account." Or this clause will look forward to what
the apostle is going to say about the Advocate for sinners: and so
it is a prolepsis, a prevention of like mistake or abuse: "<i>These
things write I unto you, not that you sin,</i> but that you may see
your remedy for sin." And so the following particle (as the learned
know) may be rendered adversatively: <i>But, if a man sin,</i> he
may know his help and cure. And so we see,</p>
<p class="indent" id="iJo.iii-p5">II. The believer's support and relief in
case of sin: <i>And (or but) if any man sin</i> (any of us, or of
our foresaid communion), <i>We have we an Advocate with the
Father,</i> &amp;c., <scripRef id="iJo.iii-p5.1" osisRef="Bible:1John.2.1" parsed="|1John|2|1|0|0" passage="1Jo 2:1"><i>v.</i>
1</scripRef>. Believers themselves, those that are advanced to a
happy gospel-state, have yet their sins. There is a great
distinction therefore between the sinners that are in the world.
There are Christianized (such as are instated in the sacred saving
privileges of Christ's mystical or spiritual body) and
unchristianized, converted and unconverted sinners. There are some
who, though they really sin, yet, in comparison with others, are
said <i>not to sin,</i> as <scripRef id="iJo.iii-p5.2" osisRef="Bible:1John.3.9" parsed="|1John|3|9|0|0" passage="1Jo 3:9"><i>ch.</i>
iii. 9</scripRef>. Believers, as they have an atonement applied
unto them at their entrance into a state of pardon and
justification, so they have an Advocate in heaven still to continue
to them that state, and procure their continued forgiveness. And
this must be the support, satisfaction, and refuge of believers (or
real Christians) in or upon their sins: <i>We have an Advocate.</i>
The original name is sometimes given to the Holy Ghost, and then it
is rendered, <i>the Comforter.</i> He acts within us; he puts pleas
and arguments into our hearts and mouths; and so is our advocate,
by teaching us to intercede for ourselves. But here is an advocate
without us, in heaven and with the Father. The proper office and
business of an advocate is with the judge; with him he pleads the
client's cause. The Judge with whom our advocate pleads is the
Father, his Father and ours. He who was our Judge in the legal
court (the court of the violated law) is our Father in the gospel
court, the court of heaven and of grace. His throne or tribunal is
the mercy-seat. And he that is our Father is also our Judge, the
supreme arbitrator of our state and circumstances, either for life
or death, for time or eternity. <i>You have come—to God, the Judge
of all,</i> <scripRef id="iJo.iii-p5.3" osisRef="Bible:Heb.12.23" parsed="|Heb|12|23|0|0" passage="Heb 12:23">Heb. xii. 23</scripRef>.
That believers may be encouraged to hope that their cause will go
well, as their Judge is represented to them in the relation of a
Father, so their advocate is recommended to them upon these
considerations:—1. By his person and personal names. <i>It is
Jesus Christ the Son of the Father,</i> one anointed by the Father
for the whole office of mediation, the whole work of salvation, and
consequently for that of the intercessor or advocate. 2. By his
qualification for the office. <i>It is Jesus Christ the
righteous,</i> the righteous one in the court and sight of the
Judge. This is not so necessary in another advocate. Another
advocate (or an advocate in another court) may be an unjust person
himself, and yet may have a just cause (and the cause of a just
person in that case) to plead, and may accordingly carry his cause.
But here the clients are guilty; their innocence and legal
righteousness cannot be pleaded; their sin must be confessed or
supposed. It is the advocate's own righteousness that he must plead
for the criminals. He has been righteous to the death, righteous
for them; he has brought in everlasting righteousness. This the
Judge will not deny. Upon this score he pleads, that the clients'
sins may not be imputed to them. 3. By the plea he has to make, the
ground and basis of his advocacy: <i>And he is the propitiation for
our sins,</i> <scripRef id="iJo.iii-p5.4" osisRef="Bible:1John.2.2" parsed="|1John|2|2|0|0" passage="1Jo 2:2"><i>v.</i> 2</scripRef>.
He is the expiatory victim, the propitiatory sacrifice that has
been offered to the Judge for all our offences against his majesty,
and law, and government. In vain do the professors of Rome
distinguish between and advocate of redemption and an advocate of
intercession, or a mediator of such different service. The Mediator
of intercession, the Advocate for us, is the Mediator of
redemption, the propitiation for our sins. It is his propitiation
that he pleads. And we might be apt to suppose that his blood had
lost its value and efficacy if no mention had been made of it in
heaven since the time it was shed. But now we see it is of esteem
there, since it is continually represented in the intercession of
the great advocate (the attorney-general) for the church of God.
<i>He ever lives to make intercession for those that come to God
through him.</i> 4. By the extent of his plea, the latitude of his
propitiation. It is not confined to one nation; and not
particularly to the ancient Israel of God: <i>He is the
propitiation for our sins; and not for ours only</i> (not only for
the sins of us Jews, us that are Abraham's seed according to the
flesh), <i>but also for those of the whole world</i> (<scripRef id="iJo.iii-p5.5" osisRef="Bible:1John.2.2" parsed="|1John|2|2|0|0" passage="1Jo 2:2"><i>v.</i> 2</scripRef>); not only for the past,
or us present believers, but for the sins of all who shall
hereafter believe on him or come to God through him. The extent and
intent of the Mediator's death reach to all tribes, nations, and
countries. As he is the only, so he is the universal atonement and
propitiation for all that are saved and brought home to God, and to
his favour and forgiveness.</p>
</div><scripCom id="iJo.iii-p5.6" osisRef="Bible:1John.2.3-1John.2.6" parsed="|1John|2|3|2|6" passage="1Jo 2:3-6" type="Commentary"/><div class="Commentary" id="Bible:1John.2.3-1John.2.6">
<h4 id="iJo.iii-p5.7">The Believer's Duty. (<span class="smallcaps" id="iJo.iii-p5.8">a.
d.</span> 80.)</h4>
<p class="passage" id="iJo.iii-p6">3 And hereby we do know that we know him, if we
keep his commandments.   4 He that saith, I know him, and
keepeth not his commandments, is a liar, and the truth is not in
him.   5 But whoso keepeth his word, in him verily is the love
of God perfected: hereby know we that we are in him.   6 He
that saith he abideth in him ought himself also so to walk, even as
he walked.</p>
<p class="indent" id="iJo.iii-p7">These verses may seem to relate to the
<scripRef id="iJo.iii-p7.1" osisRef="Bible:1John.1.7" parsed="|1John|1|7|0|0" passage="1Jo 1:7">seventh verse of the former
chapter</scripRef>, between which and these verses there occurred
an incidental discourse concerning the believer's duty and relief
in case of sin, occasioned by the mention of one of the believer's
privileges—his being cleansed from sin by the Mediator's blood. In
that verse the apostle asserts the beneficial consequence of
<i>walking in the light: "We have then fellowship with one
another,</i> such divine fellowship and communion as are the
prerogative of the church of Christ." Here now succeeds the trial
or test of our light and of our love.</p>
<p class="indent" id="iJo.iii-p8">I. The trial of our light: <i>And hereby we
do know that we know him, if we keep his commandments,</i>
<scripRef id="iJo.iii-p8.1" osisRef="Bible:1John.2.3" parsed="|1John|2|3|0|0" passage="1Jo 2:3"><i>v.</i> 3</scripRef>. Divine light
and knowledge are the beauty and improvement of the mind; it
becomes the disciples of the Mediator to be persons of wisdom and
understanding. Young Christians are apt to magnify their new light
and applaud their own knowledge, especially if they have been
suddenly or in a short time communicated; and old ones are apt to
suspect the sufficiency and fulness of their knowledge; they lament
that they know God, and Christ, and the rich contents of his
gospel, no more: but here is the evidence of the soundness of our
knowledge, if it constrain us to <i>keep God's commandments.</i>
Each perfection of his nature enforces his authority; the wisdom of
his counsels, the riches of his grace, the grandeur of his works,
recommend his law and government. A careful conscientious obedience
to his commands shows that the apprehension and knowledge of these
things are graciously impressed upon the soul; and therefore it
must follow in the reverse that <i>he that saith, I know him, and
keepeth not his commandments, is a liar, and the truth is not in
him,</i> <scripRef id="iJo.iii-p8.2" osisRef="Bible:1John.2.4" parsed="|1John|2|4|0|0" passage="1Jo 2:4"><i>v.</i> 4</scripRef>.
Professors of the truth are often ashamed of their ignorance, or
ashamed to own it; they frequently pretend to great attainments in
the knowledge of divine mysteries: <i>Thou makest thy boast of God,
and knowest his will, and approvest</i> (in thy rational judgment)
<i>the things that are more excellent, being instructed out of the
law and art confident that thou thyself art</i> (or art fit to be)
<i>a guide to the blind,</i> &amp;c., <scripRef id="iJo.iii-p8.3" osisRef="Bible:Rom.2.17" parsed="|Rom|2|17|0|0" passage="Ro 2:17">Rom. ii. 17</scripRef>, &amp;c. But what knowledge of God
can that be which sees not that he is most worthy of the most
entire and intense obedience? And, if that be seen and known, how
vain and superficial is even this knowledge when it sways not the
heart unto obedience! A disobedient life is the confutation and
shame of pretended religious knowledge; it gives the lie to such
boasts and pretences, and shows that there is neither religion nor
honesty in them.</p>
<p class="indent" id="iJo.iii-p9">II. The trial of our love: <i>But whoso
keepeth his word in him verily is the love of God perfected; hereby
know we that we are in him,</i> <scripRef id="iJo.iii-p9.1" osisRef="Bible:1John.2.5" parsed="|1John|2|5|0|0" passage="1Jo 2:5"><i>v.</i> 5</scripRef>. To keep the word of God, or of
Christ, is sacredly to attend thereto in all the conduct and motion
of life; in him that does so is the love of God perfected.
Possibly, some may here understand God's love to us; and doubtless
his love to us cannot be perfected (or obtain its perfect design
and fruit) without our practical observance of his word. We are
chosen, to be holy and blameless before him in love; we are
<i>redeemed, to be a peculiar people, zealous of good works;</i> we
are pardoned and justified, that we may be partakers of larger
measures of the divine Spirit for sanctification; we are
sanctified, that we may walk in ways of holiness and obedience: no
act of divine love that here terminates upon us obtains its proper
tendency, issue, and effect, without our holy attendance to God's
word. But the phrase rather denotes here our love to God; so
<scripRef id="iJo.iii-p9.2" osisRef="Bible:1John.2.15" parsed="|1John|2|15|0|0" passage="1Jo 2:15"><i>v.</i> 15</scripRef>, <i>The love
of (to) the Father is not in him;</i> so <scripRef id="iJo.iii-p9.3" osisRef="Bible:1John.3.17" parsed="|1John|3|17|0|0" passage="1Jo 3:17"><i>ch.</i> iii. 17</scripRef>, <i>How dwelleth the love
of (to) God in him?</i> Now light is to kindle love; and love must
and will keep the word of God; it enquires wherein the beloved may
be pleased and served, and, finding he will be so by observance of
his declared will, there it employs and exerts itself; there love
is demonstrated; there it has its perfect (or complete) exercise,
operation, and delight; and hereby (by this dutiful attendance to
the will of God, or Christ) <i>we know that we are in him</i>
(<scripRef id="iJo.iii-p9.4" osisRef="Bible:1John.2.5" parsed="|1John|2|5|0|0" passage="1Jo 2:5"><i>v.</i> 5</scripRef>), we know that
we belong to him, and that we are united to him by that Spirit
which elevates and assists us to this obedience; and if we
acknowledge our relation to him, and our union with him, it must
have this continued enforcement upon us: <i>He that saith he
abideth in him ought himself to walk even as he walked,</i>
<scripRef id="iJo.iii-p9.5" osisRef="Bible:1John.2.6" parsed="|1John|2|6|0|0" passage="1Jo 2:6"><i>v.</i> 6</scripRef>. The Lord Christ
was an inhabitant of this world, and walked here below; here he
gave a shining example of absolute obedience to God. Those who
profess to be on his side, and to abide with him, must walk with
him, walk after his pattern and example. The partisans of the
several sects of philosophers of old paid great regard to the
dictates and practice of their respective teachers and
sect-masters; much more should the Christian, he who professes to
abide in and with Christ, aim to resemble his infallible Master and
head, and conform to his course and prescriptions: <i>Then are you
my friends if you do whatsoever I command you,</i> <scripRef id="iJo.iii-p9.6" osisRef="Bible:John.15.14" parsed="|John|15|14|0|0" passage="Joh 15:14">John xv. 14</scripRef>.</p>
</div><scripCom id="iJo.iii-p9.7" osisRef="Bible:1John.2.7-1John.2.11" parsed="|1John|2|7|2|11" passage="1Jo 2:7-11" type="Commentary"/><div class="Commentary" id="Bible:1John.2.7-1John.2.11">
<h4 id="iJo.iii-p9.8">The Law of Love. (<span class="smallcaps" id="iJo.iii-p9.9">a.
d.</span> 80.)</h4>
<p class="passage" id="iJo.iii-p10">7 Brethren, I write no new commandment unto you,
but an old commandment which ye had from the beginning. The old
commandment is the word which ye have heard from the beginning.
  8 Again, a new commandment I write unto you, which thing is
true in him and in you: because the darkness is past, and the true
light now shineth.   9 He that saith he is in the light, and
hateth his brother, is in darkness even until now.   10 He
that loveth his brother abideth in the light, and there is none
occasion of stumbling in him.   11 But he that hateth his
brother is in darkness, and walketh in darkness, and knoweth not
whither he goeth, because that darkness hath blinded his eyes.</p>
<p class="indent" id="iJo.iii-p11">The seventh verse may be supposed either to
look backward to what immediately preceded (and then it is
<i>walking as Christ walked</i> that is here represented as <i>no
new, but an old commandment;</i> it is that which the apostles
would certainly inculcate wherever they brought Christ's gospel),
or to look forward to what the apostle is now going to recommend,
and that is the law of fraternal love; this is the message <i>heard
from the beginning</i> (<scripRef id="iJo.iii-p11.1" osisRef="Bible:1John.3.11" parsed="|1John|3|11|0|0" passage="1Jo 3:11"><i>ch.</i>
iii. 11</scripRef>), and <i>the old commandment,</i> <scripRef id="iJo.iii-p11.2" osisRef="Bible:2John.1.5" parsed="|2John|1|5|0|0" passage="2Jo 1:5">2 John 5</scripRef>. Now, while the apostle
addresses himself to the recommendation of such a practice, he is
ready to give an instance thereof in his affectionate appellation:
"<i>Brethren,</i> you who are dear to me in the bond of that love
to which I would solicit you;" and so the precept of fraternal love
is recommended,</p>
<p class="indent" id="iJo.iii-p12">I. As an old one: <i>I write no new
commandment unto you, but an old commandment, which you had from
the beginning,</i> <scripRef id="iJo.iii-p12.1" osisRef="Bible:1John.2.7" parsed="|1John|2|7|0|0" passage="1Jo 2:7"><i>v.</i>
7</scripRef>. The precept of love must be as old as human nature;
but it might admit divers enactions, enforcements, and motives. In
the state of innocence, had human nature then been propagated, men
must have loved one another as being of one blood, made to dwell on
the earth, as being God's offspring, and bearing his image. In the
state of sin and promised recovery, they must love one another as
related to God their Maker, as related to each other by blood, and
as partners in the same hope. When the Hebrews were peculiarly
incorporated, they must accordingly love each other, as being the
privileged people, whose were the covenants and the adoption, and
of whose race the Messiah and head of the church must spring; and
the law of love must be conveyed with new obligations to the new
Israel of God, to the gospel church, and so it is the <i>old
commandment,</i> or the word which the children of the gospel
Israel have heard from the beginning, <scripRef id="iJo.iii-p12.2" osisRef="Bible:1John.2.7" parsed="|1John|2|7|0|0" passage="1Jo 2:7"><i>v.</i> 7</scripRef>.</p>
<p class="indent" id="iJo.iii-p13">II. As a new one: "<i>Again,</i> to
constrain you to this duty the more, <i>a new commandment I write
unto you,</i> the law of the new society, the Christian
corporation, <i>which thing is true in him,</i> the matter of which
was first true in and concerning the head of it; the truth of it
was first and was abundantly in him; <i>he loved the church, and
gave himself for it:</i> and it is true <i>in you;</i> this law is
in some measure written upon your hearts; you are taught of God to
love one another, and that <i>because</i>" (or since, or forasmuch
as) "<i>the darkness is past,</i> the darkness of your prejudiced
unconverted (whether Jewish or Gentile) minds, your deplorable
ignorance of God and of Christ is now past, <i>and the true light
now shineth</i> (<scripRef id="iJo.iii-p13.1" osisRef="Bible:1John.2.8" parsed="|1John|2|8|0|0" passage="1Jo 2:8"><i>v.</i>
8</scripRef>); <i>the light</i> of evangelical revelation hath
shone with life and efficacy into your hearts; hence you have seen
the excellency of Christian love, and the fundamental obligation
thereto." Hence we see that the fundamentals (and particularly the
fundamental precepts) of the Christian religion may be represented
either as new or old; the reformed doctrine, or doctrine of
religion in the reformed churches, is new and old—new, as taught
after long darkness, by the lights of the reformation, new as
purged from the adulterations of Rome; but old as having been
taught and <i>heard from the beginning.</i> We should see that that
grace or virtue which was true in Christ be true also in us; we
should be conformable to our head. The more our darkness is past,
and gospel light shines unto us, the deeper should our subjection
be to the commandments of our Lord, whether considered as old or
new. Light should produce a suitable heat. Accordingly, here is
another trial of our Christian light; before, it was to be approved
by obedience to God; here by Christian love. 1. He who wants such
love in vain pretends his light: <i>He that saith he is in the
light, and hateth his brother, is in darkness even unto now,</i>
<scripRef id="iJo.iii-p13.2" osisRef="Bible:1John.2.9" parsed="|1John|2|9|0|0" passage="1Jo 2:9"><i>v.</i> 9</scripRef>. It is proper
for sincere Christians to acknowledge what God has done for their
souls; but in the visible church there are often those who assume
to themselves more than is true, there are those who say they are
in the light, the divine revelation has made its impression upon
their minds and spirits, and yet they walk in hatred and enmity
towards their Christian brethren; these cannot be swayed by the
sense of the love of Christ to their brethren, and therefore remain
in their dark state, notwithstanding their pretended conversion to
the Christian religion. 2. He who is governed by such love approves
his light to be good and genuine: <i>He that loveth his brother</i>
(as his brother in Christ) <i>abideth in the light,</i> <scripRef id="iJo.iii-p13.3" osisRef="Bible:1John.2.10" parsed="|1John|2|10|0|0" passage="1Jo 2:10"><i>v.</i> 10</scripRef>. He sees the foundation
and reason of Christian love; he discerns the weight and value of
the Christian redemption; he sees how meet it is that we should
love those whom Christ hath loved; and then the consequence will be
that <i>there is no occasion of stumbling in him</i> (<scripRef id="iJo.iii-p13.4" osisRef="Bible:1John.2.10" parsed="|1John|2|10|0|0" passage="1Jo 2:10"><i>v.</i> 10</scripRef>); he will be no scandal,
<i>no stumbling-block, to his brother;</i> he will conscientiously
beware that he neither induce his brother to sin nor turn him out
of the way of religion, Christian love teaches us highly to value
our brother's soul, and to dread every thing that will be injurious
to his innocence and peace. 3. Hatred is a sign of spiritual
darkness: <i>But he that hateth his brother is in darkness,</i>
<scripRef id="iJo.iii-p13.5" osisRef="Bible:1John.2.11" parsed="|1John|2|11|0|0" passage="1Jo 2:11"><i>v.</i> 11</scripRef>. Spiritual
light is instilled by the Spirit of grace, and one of <i>the
first-fruits of that Spirit is love;</i> he then who is possessed
with malignity towards a Christian brother must needs be destitute
of spiritual light; consequently <i>he walks in darkness</i>
(<scripRef id="iJo.iii-p13.6" osisRef="Bible:1John.2.11" parsed="|1John|2|11|0|0" passage="1Jo 2:11"><i>v.</i> 11</scripRef>); his life is
agreeable to a dark mind and conscience, <i>and he knows not
whither he goes;</i> he sees not whither this dark spirit carries
him, and particularly that it will carry him to the world of utter
darkness, <i>because darkness hath blinded his eyes,</i> <scripRef id="iJo.iii-p13.7" osisRef="Bible:1John.2.11" parsed="|1John|2|11|0|0" passage="1Jo 2:11"><i>v.</i> 11</scripRef>. The darkness of
regeneracy, evidenced by a malignant spirit, is contrary to the
light of life; where that darkness dwells, the mind, the judgment,
and the conscience will be darkened, and so will mistake the way to
heavenly endless life. Here we may observe how effectually our
apostle is now cured of his once hot and flaming spirit. Time was
when he was for <i>calling for fire from heaven</i> upon poor
ignorant Samaritans who received them not, <scripRef id="iJo.iii-p13.8" osisRef="Bible:Luke.9.54" parsed="|Luke|9|54|0|0" passage="Lu 9:54">Luke ix. 54</scripRef>. But his Lord had shown him that
he knew not his own spirit, nor whither it led him. Having now
imbibed more of the Spirit of Christ, he breathes out good-will to
man, and love to all the brethren. It is the Lord Jesus that is the
great Master of love: it is his school (his own church) that is the
school of love. His disciples are the disciples of love, and his
family must be the family of love.</p>
</div><scripCom id="iJo.iii-p13.9" osisRef="Bible:1John.2.12-1John.2.17" parsed="|1John|2|12|2|17" passage="1Jo 2:12-17" type="Commentary"/><div class="Commentary" id="Bible:1John.2.12-1John.2.17">
<h4 id="iJo.iii-p13.10">Against the Love of the
World. (<span class="smallcaps" id="iJo.iii-p13.11">a.
d.</span> 80.)</h4>
<p class="passage" id="iJo.iii-p14">12 I write unto you, little children, because
your sins are forgiven you for his name's sake.   13 I write
unto you, fathers, because ye have known him <i>that is</i> from
the beginning. I write unto you, young men, because ye have
overcome the wicked one. I write unto you, little children, because
ye have known the Father.   14 I have written unto you,
fathers, because ye have known him <i>that is</i> from the
beginning. I have written unto you, young men, because ye are
strong, and the word of God abideth in you, and ye have overcome
the wicked one.   15 Love not the world, neither the things
<i>that are</i> in the world. If any man love the world, the love
of the Father is not in him.   16 For all that <i>is</i> in
the world, the lust of the flesh, and the lust of the eyes, and the
pride of life, is not of the Father, but is of the world.   17
And the world passeth away, and the lust thereof: but he that doeth
the will of God abideth for ever.</p>
<p class="indent" id="iJo.iii-p15">This new command of holy love, with the
incentives thereto, may possibly be directed to the several ranks
of disciples that are here accosted. The several graduates in the
Christian university, the catholic church, must be sure to preserve
the bond of sacred love. Or, there being an important dehortation
and dissuasion to follow, without the observance of which vital
religion in the love of God and love of the brethren cannot
subsist, the apostle may justly seem to preface it with a solemn
address to the several forms or orders in the school of Christ: let
the infants or minors, the adults, the seniors (or the
<i>adepti,</i> the <b><i>teleioi,</i></b> the most <i>perfect</i>),
in the Christian institution, know that they must <i>not love this
world;</i> and so,</p>
<p class="indent" id="iJo.iii-p16">I. We have the address itself made to the
various forms and ranks in the church of Christ. All Christians are
not of the same standing and stature; there are babes in Christ,
there are grown men, and old disciples. As these have their
peculiar states, so they have their peculiar duties; but there are
precepts and a correspondent obedience common to them all, as
particularly mutual love and contempt of the world. We see also
that wise pastors will judiciously distribute the word of life, and
give to the several members of Christ's family their several
suitable portions: <i>I write unto you children, fathers, and young
men.</i> In this distribution the apostle addresses,</p>
<p class="indent" id="iJo.iii-p17">1. The lowest in the Christian school: <i>I
write unto you, little children,</i> <scripRef id="iJo.iii-p17.1" osisRef="Bible:1John.2.12" parsed="|1John|2|12|0|0" passage="1Jo 2:12"><i>v.</i> 12</scripRef>. There are novices in religion,
babes in Christ, those who are learning the rudiments of Christian
godliness. The apostle may seem to encourage them by applying to
them first; and it may be useful to the greater proficients to hear
what is said to their juniors; elements are to be repeated; first
principles are the foundation of all. He addresses <i>the
children</i> in Christianity upon two accounts:—(1.) <i>Because
their sins were forgiven them for his name's sake,</i> <scripRef id="iJo.iii-p17.2" osisRef="Bible:1John.2.12" parsed="|1John|2|12|0|0" passage="1Jo 2:12"><i>v.</i> 12</scripRef>. The youngest sincere
disciple is pardoned; <i>the communion of saints</i> is attended
with <i>the forgiveness of sins.</i> Sins are forgiven either for
God's name's sake, for the praise of his glory (his glorious
perfections displayed in forgiveness), or <i>for Christ's name's
sake,</i> upon his score, and upon the account of the redemption
that is in him; and those that are forgiven of God are strongly
obliged to relinquish this world, which so interferes with <i>the
love of God.</i> (2.) Because of their knowledge of God: <i>I write
unto you, little children, because you have known the Father,</i>
<scripRef id="iJo.iii-p17.3" osisRef="Bible:1John.2.13" parsed="|1John|2|13|0|0" passage="1Jo 2:13"><i>v.</i> 13</scripRef>. Children are
wont to know none so soon as their father. Children in Christianity
must and do know God. <i>They shall all know me, from the least to
the greatest,</i> <scripRef id="iJo.iii-p17.4" osisRef="Bible:Heb.8.11" parsed="|Heb|8|11|0|0" passage="Heb 8:11">Heb. viii.
11</scripRef>. Children in Christ should know that God is their
Father; it is their wisdom. We say, It is a wise child that knows
his father. These children cannot but know theirs; they can well be
assured by whose power they are regenerated and by whose grace they
are adopted. Those that know the Father may well be withdrawn from
the love of this world. Then the apostle, proceeds,</p>
<p class="indent" id="iJo.iii-p18">2. To those of the highest station and
stature, to the seniors in Christianity, to whom he gives an
honourable appellation: <i>I write unto you, fathers</i> (<scripRef id="iJo.iii-p18.1" osisRef="Bible:1John.2.13-1John.2.14" parsed="|1John|2|13|2|14" passage="1Jo 2:13,14"><i>v.</i> 13, 14</scripRef>), <i>unto you,
Mnasons, you old disciples,</i> <scripRef id="iJo.iii-p18.2" osisRef="Bible:Acts.21.16" parsed="|Acts|21|16|0|0" passage="Ac 21:16">Acts
xxi. 16</scripRef>. The apostle immediately passes from the bottom
to the top of the school, from the lowest form to the highest, that
those in the middle may hear both lessons, may remember what they
have learned and perceive what they must come to: <i>I write unto
you, fathers.</i> Those that are of longest standing in Christ's
school have need of further advice and instruction; the oldest
disciple must go to heaven (the university above) with his book,
his Bible, in his hand; fathers must be written to, and preached
to; none are too old to learn. He writes to them upon the account
of their knowledge: <i>I write unto you, fathers, because you have
known him that is from the beginning,</i> <scripRef id="iJo.iii-p18.3" osisRef="Bible:1John.2.13-1John.2.14" parsed="|1John|2|13|2|14" passage="1Jo 2:13,14"><i>v.</i> 13, 14</scripRef>. Old men have knowledge
and experience, and expect deference. The apostle is ready to own
the knowledge of old Christians, and to congratulate them
thereupon. They know the Lord Christ, particularly <i>him that was
from the beginning;</i> as <scripRef id="iJo.iii-p18.4" osisRef="Bible:1John.1.1" parsed="|1John|1|1|0|0" passage="1Jo 1:1"><i>ch.</i>
i. 1</scripRef>. As Christ is <i>Alpha</i> and <i>Omega,</i> so he
must be the beginning and end of our Christian knowledge. <i>I
count all things but loss for the excellency of the knowledge of
Christ Jesus my Lord,</i> <scripRef id="iJo.iii-p18.5" osisRef="Bible:Phil.3.8" parsed="|Phil|3|8|0|0" passage="Php 3:8">Phil. iii.
8</scripRef>. Those who know him that was from the beginning,
before this world was made, may well be induced thereby to
relinquish this world. Then,</p>
<p class="indent" id="iJo.iii-p19">3. To the middle age of Christians, to
those who are in their bloom and flower: <i>I write unto you, young
men,</i> <scripRef id="iJo.iii-p19.1" osisRef="Bible:1John.2.13-1John.2.14" parsed="|1John|2|13|2|14" passage="1Jo 2:13,14"><i>v.</i> 13,
14</scripRef>. There are the adult in Christ Jesus, those that have
arrived at the strength of spirit and sound sense and can discern
between good and evil. The apostle applies to them upon these
accounts:—(1.) Upon the account of their martial exploits.
Dexterous soldiers they are in the camp of Christ: <i>Because you
have overcome the wicked one,</i> <scripRef id="iJo.iii-p19.2" osisRef="Bible:1John.2.13" parsed="|1John|2|13|0|0" passage="1Jo 2:13"><i>v.</i> 13</scripRef>. There is a wicked one that is
continually warring against souls, and particularly against the
disciples: but those that are well taught in Christ's school can
handle their arms and vanquish the evil one; and those that can
vanquish him may be called to vanquish the world too, which is so
great an instrument for the devil. (2.) Upon the account of their
strength, discovered in this their achievement: <i>Because you are
strong, and you have overcome the wicked one,</i> <scripRef id="iJo.iii-p19.3" osisRef="Bible:1John.2.14" parsed="|1John|2|14|0|0" passage="1Jo 2:14"><i>v.</i> 14</scripRef>. Young men are wont to
glory in their strength; it will be the glory of youthful persons
to be strong in Christ and in his grace; it will be their glory,
and it will try their strength, to overcome the devil; if they be
not too hard for the devil, he will be too hard for them. Let
vigorous Christians show their strength in conquering the world;
and the same strength must be exerted in overcoming the world as is
employed in overcoming the devil. (3.) Because of their
acquaintance with the word of God: <i>And the word of God abideth
in you,</i> <scripRef id="iJo.iii-p19.4" osisRef="Bible:1John.2.14" parsed="|1John|2|14|0|0" passage="1Jo 2:14"><i>v.</i> 14</scripRef>.
The word of God must abide in the adult disciples; it is the
nutriment and supply of strength to them; it is the weapon by which
they overcome the wicked one; the sword of the Spirit, whereby they
quench his fiery darts: and those in whom the word of God dwells
are well furnished for the conquest of the world.</p>
<p class="indent" id="iJo.iii-p20">II. We have the dehortation or dissuasion
thus prefaced and introduced, a caution fundamental to vital
practical religion: "<i>Love not the world, neither the things that
are in the world,</i> <scripRef id="iJo.iii-p20.1" osisRef="Bible:1John.2.15" parsed="|1John|2|15|0|0" passage="1Jo 2:15"><i>v.</i>
15</scripRef>. Be crucified to the world, be mortified to the
things, to the affairs and enticements, of it." The several degrees
of Christians should unite in this, in being dead to the world.
Were they thus united, they would soon unite upon other accounts:
their love should be reserved for God; throw it not away upon the
world. Now here we see the reasons of this dissuasion and caution.
They are several, and had need to be so; it is hard to dispute or
dissuade disciples themselves from the love of the world. These
reasons are taken,</p>
<p class="indent" id="iJo.iii-p21">1. From the inconsistency of this love with
the love of God: <i>If any man love the world, the love of the
Father is not in him,</i> <scripRef id="iJo.iii-p21.1" osisRef="Bible:1John.2.15" parsed="|1John|2|15|0|0" passage="1Jo 2:15"><i>v.</i>
15</scripRef>. The heart of man is narrow, and cannot contain both
loves. The world draws down the heart from God; and so the more the
love of the world prevails the more the love of God dwindles and
decays.</p>
<p class="indent" id="iJo.iii-p22">2. From the prohibition of worldly love or
lust; it is not ordained of God: <i>It is not of the Father, but is
of the world,</i> <scripRef id="iJo.iii-p22.1" osisRef="Bible:1John.2.16" parsed="|1John|2|16|0|0" passage="1Jo 2:16"><i>v.</i>
16</scripRef>. This love or lust is not appointed of God (he calls
us from it), but it intrudes itself from the world; the world is a
usurper of our affection. Now here we have the due consideration
and notion of the world, according to which it is to be crucified
and renounced. <i>The world,</i> physically considered, is good,
and is to be admired as the work of God and a glass in which his
perfections shine; but it is to be considered in its relation to us
now in our corrupted state, and as it works upon our weakness and
instigates and inflames our vile affections. There is great
affinity and alliance between this world and the flesh, and this
world intrudes and encroaches upon the flesh, and thereby makes a
party against God. The things of the world therefore are
distinguished into three classes, according to the three
predominant inclinations of depraved nature; as, (1.) There is
<i>the lust of the flesh. The flesh</i> here, being distinguished
from <i>the eyes</i> and <i>the life,</i> imports the body. The
lust of the flesh is, subjectively, the humour and appetite of
indulging fleshly pleasures; and, objectively, all those things
that excite and inflame the pleasures of the flesh. This lust is
usually called <i>luxury.</i> (2.) There is <i>the lust of the
eyes.</i> The eyes are delighted with treasures; riches and rich
possessions are craved by an extravagant eye; this is the lust of
covetousness. 3. There is <i>the pride of life.</i> A vain mind
craves all the grandeur, equipage, and pomp of a vain-glorious
life; this is ambition, and thirst after honour and applause. This
is, in part, the disease of the ear; it must be flattered with
admiration and praise. The objects of these appetites must be
abandoned and renounced; as they engage and engross the affection
and desire, <i>they are not of the Father, but of the world,</i>
<scripRef id="iJo.iii-p22.2" osisRef="Bible:1John.2.16" parsed="|1John|2|16|0|0" passage="1Jo 2:16"><i>v.</i> 16</scripRef>. The Father
disallows them, and the world should keep them to itself. The lust
or appetite to these things must be mortified and subdued; and so
the indulging of it is not appointed by the Father, but is
insinuated by the ensnaring world.</p>
<p class="indent" id="iJo.iii-p23">3. From the vain and vanishing state of
earthly things and the enjoyment of them. <i>And the world passeth
away, and the lust thereof,</i> <scripRef id="iJo.iii-p23.1" osisRef="Bible:1John.2.17" parsed="|1John|2|17|0|0" passage="1Jo 2:17"><i>v.</i> 17</scripRef>. The things of the world are
fading and dying apace. The lust itself and the pleasure of it
wither and decay; desire itself will ere long fail and cease,
<scripRef id="iJo.iii-p23.2" osisRef="Bible:Eccl.12.5" parsed="|Eccl|12|5|0|0" passage="Ec 12:5">Eccl. xii. 5</scripRef>. And what has
become of all the pomp and pleasure of all those who now lie
mouldering in the grave?</p>
<p class="indent" id="iJo.iii-p24">4. From the immortality of the divine
lover, the lover of God: <i>But he that doeth the will of God,</i>
which must be the character of the lover of God, in opposition to
this lover of the world, <i>abideth for ever,</i> <scripRef id="iJo.iii-p24.1" osisRef="Bible:1John.2.17" parsed="|1John|2|17|0|0" passage="1Jo 2:17"><i>v.</i> 17</scripRef>. The object of his love
in opposition to <i>the world</i> that <i>passeth away,</i> abideth
for ever; his sacred passion or affection, in opposition to the
lust that passeth away, abideth for ever; love shall never fail;
and he himself is an heir of immortality and endless life, and
shall in time be translated thither.</p>
<p class="indent" id="iJo.iii-p25">From the whole of these verses we should
observe the purity and spirituality of the apostolical doctrine.
The animal life must be subjected to the divine; the body with its
affections should be swayed by religion, or the victorious love of
God.</p>
</div><scripCom id="iJo.iii-p25.1" osisRef="Bible:1John.2.18-1John.2.19" parsed="|1John|2|18|2|19" passage="1Jo 2:18-19" type="Commentary"/><div class="Commentary" id="Bible:1John.2.18-1John.2.19">
<h4 id="iJo.iii-p25.2">Concerning Antichrist. (<span class="smallcaps" id="iJo.iii-p25.3">a.
d.</span> 80.)</h4>
<p class="passage" id="iJo.iii-p26">18 Little children, it is the last time: and as
ye have heard that antichrist shall come, even now are there many
antichrists; whereby we know that it is the last time.   19
They went out from us, but they were not of us; for if they had
been of us, they would <i>no doubt</i> have continued with us: but
<i>they went out,</i> that they might be made manifest that they
were not all of us.</p>
<p class="indent" id="iJo.iii-p27">Here is, I. A moral prognostication of the
time; the end is coming: <i>Little children, it is the last
time,</i> <scripRef id="iJo.iii-p27.1" osisRef="Bible:1John.2.18" parsed="|1John|2|18|0|0" passage="1Jo 2:18"><i>v.</i> 18</scripRef>.
Some may suppose that the apostle here addresses the first rank of
Christians again; the juniors are most apt to be seduced, and
therefore, "<i>Little children,</i> you that are young in religion,
take heed to yourselves that you be not corrupted." But it may be,
as elsewhere, a universal appellation, introductive of an alarm to
all Christians: "<i>Little children, it is the last time;</i> our
Jewish polity in church and state is hastening to an end; the
Mosaic institution and discipline are just upon vanishing away;
Daniel's weeks are now expiring; the destruction of the Hebrew city
and sanctuary is approaching, <i>the end whereof must be with a
flood, and to the end of the war desolations are determined,</i>"
<scripRef id="iJo.iii-p27.2" osisRef="Bible:Dan.9.26" parsed="|Dan|9|26|0|0" passage="Da 9:26">Dan. ix. 26</scripRef>. It is meet that
the disciples should be warned of the haste and end of time, and
apprised as much as may be of the prophetic periods of time.</p>
<p class="indent" id="iJo.iii-p28">II. The sign of this last time: <i>Even now
there are many antichrists</i> (<scripRef id="iJo.iii-p28.1" osisRef="Bible:1John.2.18" parsed="|1John|2|18|0|0" passage="1Jo 2:18"><i>v.</i> 18</scripRef>), many that oppose the person,
doctrine, and kingdom of Christ. It is a mysterious portion of
providence that antichrists should be permitted; but, when they
have come, it is good and safe that the disciples should be
informed of them; ministers should be <i>watchmen to the house of
Israel.</i> Now it should be no great offence nor prejudice to the
disciples that there are such antichrists: 1. One great one has
been foretold: <i>As you have heard that antichrist shall come,</i>
<scripRef id="iJo.iii-p28.2" osisRef="Bible:1John.2.18" parsed="|1John|2|18|0|0" passage="1Jo 2:18"><i>v.</i> 18</scripRef>. The
generality of the church have been informed by divine revelation
that there must be a long and fatal adversary to Christ and his
church, <scripRef id="iJo.iii-p28.3" osisRef="Bible:2Thess.2.8-2Thess.2.10" parsed="|2Thess|2|8|2|10" passage="2Th 2:8-10">2 Thess. ii.
8-10</scripRef>. No wonder then that there are many harbingers and
forerunners of the great one: <i>Even now there are many
antichrists,</i> the mystery of iniquity already worketh. 2. They
were foretold also as the sign of this last time. <i>For there
shall arise false Christs and false prophets, and shall show great
signs and wonders, insomuch that, if it were possible, they shall
deceive the very elect,</i> <scripRef id="iJo.iii-p28.4" osisRef="Bible:Matt.24.24" parsed="|Matt|24|24|0|0" passage="Mt 24:24">Matt.
xxiv. 24</scripRef>. And these were the forerunners of the
dissolution of the Jewish state, nation, and religion: <i>Whereby
we know it is the last time,</i> <scripRef id="iJo.iii-p28.5" osisRef="Bible:1John.2.18" parsed="|1John|2|18|0|0" passage="1Jo 2:18"><i>v.</i> 18</scripRef>. Let the prediction that we see
there has been of seducers arising in the Christian world fortify
us against their seduction.</p>
<p class="indent" id="iJo.iii-p29">III. Some account of these seducers or
antichrists. 1. More positively. They were once entertainers or
professors of apostolical doctrine: "<i>They went out from us</i>
(<scripRef id="iJo.iii-p29.1" osisRef="Bible:1John.2.19" parsed="|1John|2|19|0|0" passage="1Jo 2:19"><i>v.</i> 19</scripRef>), from our
company and communion;" possibly from the church of Jerusalem, or
some of the churches of Judea, as <scripRef id="iJo.iii-p29.2" osisRef="Bible:Acts.15.1" parsed="|Acts|15|1|0|0" passage="Ac 15:1">Acts
xv. 1</scripRef>, <i>Certain men came down from Judea, and taught
the brethren,</i> &amp;c. The purest churches may have their
apostates and revolters; the apostolic doctrine did not convert all
whom it convinced of its truth. 2. More privately. "They were not
inwardly such as we are: <i>But they were not of us;</i> they had
not <i>from the heart obeyed the form of sound doctrine delivered
to them;</i> they were not of our union with Christ the head." Then
here is, (1.) The reason upon which it is concluded that they were
not of us, were not what they pretended, or what we are, and that
is their actual defection: "<i>For, if they had been of us, they
would</i> no doubt <i>have continued with us</i> (<scripRef id="iJo.iii-p29.3" osisRef="Bible:1John.2.19" parsed="|1John|2|19|0|0" passage="1Jo 2:19"><i>v.</i> 19</scripRef>); had the sacred truth
been rooted in their hearts it would have held them with us; had
they had the anointing from above, by which they had been made true
and real Christians, they would not have turned antichrists." Those
that apostatize from religion sufficiently indicate that, before,
they were hypocrites in religion: those who have imbibed the spirit
of gospel truth have a good preservative against destructive error.
(2.) The reason why they are permitted thus to depart from
apostolical doctrine and communion—that their insincerity may be
detected: <i>But</i> this was done (or <i>they went out) that they
might be made manifest that they were not all of us,</i> <scripRef id="iJo.iii-p29.4" osisRef="Bible:1John.2.19" parsed="|1John|2|19|0|0" passage="1Jo 2:19"><i>v.</i> 19</scripRef>. The church knows not
well who are its vital members and who are not; and therefore the
church, considered as internally sanctified, may well be styled
<i>invisible.</i> Some of the hypocritical must be manifested here,
and that for their own shame and benefit too, in their reduction to
the truth, if they have not sinned unto death, and for the terror
and caution of others. <i>You therefore, beloved, seeing you know
these things before, beware lest you also, being led away with the
error of the wicked, fall from your own stedfastness. But grow in
grace,</i> &amp;c., <scripRef id="iJo.iii-p29.5" osisRef="Bible:2Pet.3.17-2Pet.3.18" parsed="|2Pet|3|17|3|18" passage="2Pe 3:17,18">2 Pet. iii. 17,
18</scripRef>.</p>
</div><scripCom id="iJo.iii-p29.6" osisRef="Bible:1John.2.20-1John.2.27" parsed="|1John|2|20|2|27" passage="1Jo 2:20-27" type="Commentary"/><div class="Commentary" id="Bible:1John.2.20-1John.2.27">
<h4 id="iJo.iii-p29.7">Concerning Antichrist. (<span class="smallcaps" id="iJo.iii-p29.8">a.
d.</span> 80.)</h4>
<p class="passage" id="iJo.iii-p30">20 But ye have an unction from the Holy One, and
ye know all things.   21 I have not written unto you because
ye know not the truth, but because ye know it, and that no lie is
of the truth.   22 Who is a liar but he that denieth that
Jesus is the Christ? He is antichrist, that denieth the Father and
the Son.   23 Whosoever denieth the Son, the same hath not the
Father: <i>(but) he that acknowledgeth the Son hath the Father
also.</i>   24 Let that therefore abide in you, which ye have
heard from the beginning. If that which ye have heard from the
beginning shall remain in you, ye also shall continue in the Son,
and in the Father.   25 And this is the promise that he hath
promised us, <i>even</i> eternal life.   26 These
<i>things</i> have I written unto you concerning them that seduce
you.   27 But the anointing which ye have received of him
abideth in you, and ye need not that any man teach you: but as the
same anointing teacheth you of all things, and is truth, and is no
lie, and even as it hath taught you, ye shall abide in him.</p>
<p class="indent" id="iJo.iii-p31">Here, I. The apostle encourages the
disciples (to whom he writes) in these dangerous times, in this
hour of seducers; he encourages them in the assurance of their
stability in this day of apostasy: <i>But you have an unction from
the Holy One, and you know all</i> things. We see, 1. The blessing
wherewith they were enriched—an unguent from heaven: <i>You have
an unction.</i> True Christians are anointed ones, their name
intimates as much. They are anointed with the oil of grace, with
gifts and spiritual endowments, by the Spirit of grace. They are
anointed into a similitude of their Lord's offices, as subordinate
prophets, priests, and kings, unto God. The Holy Spirit is compared
to oil, as well as to fire and water; and the communication of his
salvific grace is our anointing. 2. From whom this blessing
comes—<i>from the Holy One,</i> either from the Holy Ghost or from
the Lord Christ, as <scripRef id="iJo.iii-p31.1" osisRef="Bible:Rev.3.7" parsed="|Rev|3|7|0|0" passage="Re 3:7">Rev. iii.
7</scripRef>, <i>These things saith he that is holy—the Holy
One.</i> The Lord Christ is glorious in his holiness. The Lord
Christ disposes of the graces of the divine Spirit, and he anoints
the disciples to make them like himself, and to secure them in his
interest. 3. The effect of this unction—it is a spiritual
eye-salve; it enlightens and strengthens the eyes of the
understanding: "<i>And</i> thereby <i>you know all things</i>
(<scripRef id="iJo.iii-p31.2" osisRef="Bible:1John.2.20" parsed="|1John|2|20|0|0" passage="1Jo 2:20"><i>v.</i> 20</scripRef>), all these
things concerning Christ and his religion; it was promised and
given you for that end," <scripRef id="iJo.iii-p31.3" osisRef="Bible:John.14.26" parsed="|John|14|26|0|0" passage="Joh 14:26">John xiv.
26</scripRef>. The Lord Christ does not deal alike by all his
professed disciples; some are more anointed than others. There is
great danger lest those that are not thus anointed should be so far
from being true to Christ that they should, on the contrary, turn
antichrists, and prove adversaries to Christ's person, and kingdom,
and glory.</p>
<p class="indent" id="iJo.iii-p32">II. The apostle indicates to them the mind
and meaning with which he wrote to them. 1. By way of negation; not
as suspecting their knowledge, or supposing their ignorance in the
grand truths of the gospel: "<i>I have not written unto you because
you know not the truth,</i> <scripRef id="iJo.iii-p32.1" osisRef="Bible:1John.2.21" parsed="|1John|2|21|0|0" passage="1Jo 2:21"><i>v.</i>
21</scripRef>. I could not then be so well assured of your
stability therein, nor congratulate you on your unction from
above." It is good to surmise well concerning our Christian
brethren; we ought to do so till evidence overthrows our surmise: a
just confidence in religious persons may both encourage and
contribute to their fidelity. 2. By way of assertion and
acknowledgment, as relying upon their judgment in these things:
<i>But because you know it</i> (you know <i>the truth in Jesus),
and that no lie is of the truth.</i> Those who know the truth in
any respect are thereby prepared to discern what is contrary
thereto and inconsistent therewith. <i>Rectum est index sui et
obliqui—The line which shows itself to be straight shows also what
line is crooked.</i> Truth and falsehood do not well mix and suit
together. Those that are well acquainted with Christian truth are
thereby well fortified against antichristian error and delusion. No
lie belongs to religion, either natural or revealed. The apostles
most of all condemned lies, and showed the inconsistency of lies
with their doctrine: they would have been the most self-condemned
persons had they propagated the truth by lies. It is a commendation
of the Christian religion that it so well accords with natural
religion, which is the foundation of it, that it so well accords
with the Jewish religion, which contained the elements or rudiments
of it. <i>No lie is of the truth;</i> frauds and impostures then
are very unfit means to support and propagate the truth. I suppose
it had been better with the state of religion if they had never
been used. The result of them appears in the infidelity of our age;
the detection of ancient pious frauds and wiles has almost run our
age into atheism and irreligion; but the greatest actors and
sufferers for the Christian revelation would assure us that <i>no
lie is of the truth.</i></p>
<p class="indent" id="iJo.iii-p33">III. The apostle further impleads and
arraigns these seducers who had newly arisen. 1. They are
<i>liars,</i> egregious opposers of sacred truth: <i>Who is a
liar,</i> or the liar, the notorious liar of the time and age in
which we live, <i>but he that denieth that Jesus is the Christ?</i>
The great and pernicious lies that the father of lies, or of liars,
spreads in the world, were of old, and usually are, falsehoods and
errors relating to the person of Christ. There is no truth so
sacred and fully attested but some or other will contradict or deny
it. That Jesus of Nazareth was the Son of God had been attested by
heaven, and earth, and hell. It should seem that some, in the
tremendous judgment of God, are given up to strong delusions. 2.
They are direst enemies to God as well as to the Lord Christ: <i>He
is antichrist who denieth the Father and the Son,</i> <scripRef id="iJo.iii-p33.1" osisRef="Bible:1John.2.22" parsed="|1John|2|22|0|0" passage="1Jo 2:22"><i>v.</i> 22</scripRef>. He that opposes Christ
denies the witness and testimony of the Father, and the seal that
he hath given to his Son; <i>for him hath God the Father
sealed,</i> <scripRef id="iJo.iii-p33.2" osisRef="Bible:John.6.27" parsed="|John|6|27|0|0" passage="Joh 6:27">John vi. 27</scripRef>.
And he that denies the witness and testimony of the Father,
concerning Jesus Christ denies that God is the Father of the Lord
Jesus Christ, and consequently abandons the knowledge of God in
Christ, and thereupon the whole revelation of God in Christ, and
particularly of God in Christ <i>reconciling the world unto
himself;</i> and therefore the apostle may well infer, <i>Whosoever
denies the Son the same has not the Father</i> (<scripRef id="iJo.iii-p33.3" osisRef="Bible:1John.2.23" parsed="|1John|2|23|0|0" passage="1Jo 2:23"><i>v.</i> 23</scripRef>); he has not the true knowledge
of the Father, for the Son has most and best revealed him; he has
no interest in the Father, in his favour, and grace, and salvation,
<i>for none cometh to the Father but by the Son. But,</i> as some
copies add, <i>he that acknowledgeth the Son has the Father
also,</i> <scripRef id="iJo.iii-p33.4" osisRef="Bible:1John.2.23" parsed="|1John|2|23|0|0" passage="1Jo 2:23"><i>v.</i> 23</scripRef>. As
there is an intimate relation between the Father and the Son, so
there is an inviolable union in the doctrine, knowledge, and
interests of both; so that he who has the knowledge of, and right
to, the Son, has the knowledge of, and right to, the Father also.
Those that adhere to the Christian revelation hold the light and
benefit of natural religion withal.</p>
<p class="indent" id="iJo.iii-p34">IV. Hereupon the apostle advises and
persuades the disciples to continue in the old doctrine at first
communicated to them: <i>Let that therefore abide in you which you
have heard from the beginning,</i> <scripRef id="iJo.iii-p34.1" osisRef="Bible:1John.2.24" parsed="|1John|2|24|0|0" passage="1Jo 2:24"><i>v.</i> 24</scripRef>. Truth is older than error. The
truth concerning Christ, that was at first delivered to the saints,
is not to be exchanged for novelties. So sure were the apostles of
the truth of what they had delivered concerning Christ, and from
him, that after all their toils and sufferings they were not
willing to relinquish it. The Christian truth may plead antiquity,
and be recommended thereby. This exhortation is enforced by these
considerations:—</p>
<p class="indent" id="iJo.iii-p35">1. From the sacred advantage they will
receive by adhering to the primitive truth and faith. (1.) They
will continue thereby in holy union with God and Christ: <i>If that
which you have heard from the beginning shall remain in you, you
also shall continue in the Son and in the Father,</i> <scripRef id="iJo.iii-p35.1" osisRef="Bible:1John.2.24" parsed="|1John|2|24|0|0" passage="1Jo 2:24"><i>v.</i> 24</scripRef>. It is the truth of
Christ abiding in us that is the means of severing us from sin and
uniting us to the Son of God, <scripRef id="iJo.iii-p35.2" osisRef="Bible:John.15.3-John.15.4" parsed="|John|15|3|15|4" passage="Joh 15:3,4">John
xv. 3, 4</scripRef>. The Son is the medium or the Mediator by whom
we are united to the Father. What value then should we put upon
gospel truth! (2.) They will thereby secure the promise of eternal
life: <i>And this is the promise that he</i> (even God the Father,
<scripRef id="iJo.iii-p35.3" osisRef="Bible:1John.5.11" parsed="|1John|5|11|0|0" passage="1Jo 5:11"><i>ch.</i> v. 11</scripRef>) <i>hath
promised us, even eternal life,</i> <scripRef id="iJo.iii-p35.4" osisRef="Bible:1John.2.25" parsed="|1John|2|25|0|0" passage="1Jo 2:25"><i>v.</i> 25</scripRef>. Great is the promise that God
makes to his faithful adherents. It is suitable to his own
greatness, power, and goodness. It is <i>eternal life,</i> which
none but God can give. The blessed God puts great value upon his
Son, and the truth relating to him, when he is pleased to promise
to those who continue in that truth (under the light, and power,
and influence of it) <i>eternal life.</i> Then the exhortation
aforesaid is enforced,</p>
<p class="indent" id="iJo.iii-p36">2. From the design of the apostle's writing
to them. This letter is to fortify them against the deceivers of
the age: "<i>These things have I written to you concerning those
that seduce you</i> (<scripRef id="iJo.iii-p36.1" osisRef="Bible:1John.2.26" parsed="|1John|2|26|0|0" passage="1Jo 2:26"><i>v.</i>
26</scripRef>), and therefore, if you continue not in what <i>you
have heard from the beginning,</i> my writing and service will be
in vain." We should beware lest the apostolical letters, yea, lest
the whole scripture of God, should be to us insignificant and
fruitless. <i>I have written to him the great things of my law</i>
(and my gospel too), <i>but they were counted as a strange
thing,</i> <scripRef id="iJo.iii-p36.2" osisRef="Bible:Hos.8.12" parsed="|Hos|8|12|0|0" passage="Ho 8:12">Hos. viii.
12</scripRef>.</p>
<p class="indent" id="iJo.iii-p37">3. From the instructive blessing they had
received from heaven: <i>But the anointing which you have received
from him abideth in you,</i> <scripRef id="iJo.iii-p37.1" osisRef="Bible:1John.2.27" parsed="|1John|2|27|0|0" passage="1Jo 2:27"><i>v.</i>
27</scripRef>. True Christians have an inward confirmation of the
divine truth they have imbibed: the Holy Spirit has imprinted it on
their minds and hearts. It is meet that the Lord Jesus should have
a constant witness in the hearts of his disciples. The unction, the
pouring out of the gifts of grace upon sincere disciples, is a seal
to the truth and doctrine of Christ, since none giveth that seal
but God. <i>Now he who establisheth us with you</i> (and you with
us) <i>in Christ, and hath anointed us, is God,</i> <scripRef id="iJo.iii-p37.2" osisRef="Bible:2Cor.1.21" parsed="|2Cor|1|21|0|0" passage="2Co 1:21">2 Cor. i. 21</scripRef>. This sacred chrism, or
divine unction, is commended on these accounts:—(1.) It is
durable and lasting; oil or unguent is not so soon dried up as
water: it <i>abideth in you,</i> <scripRef id="iJo.iii-p37.3" osisRef="Bible:1John.2.27" parsed="|1John|2|27|0|0" passage="1Jo 2:27"><i>v.</i> 27</scripRef>. Divine illumination, in order
to confirmation, must be something continued or constant.
Temptations, snares, and seductions, arise. The anointing must
abide. (2.) It is better than human instruction: "<i>And you need
not that any man teach you,</i> <scripRef id="iJo.iii-p37.4" osisRef="Bible:1John.2.27" parsed="|1John|2|27|0|0" passage="1Jo 2:27"><i>v.</i> 27</scripRef>. Not that this anointing will
teach you without the appointed ministry. It could, if God so
pleased; but it will not, though it will teach you better than we
can: <i>And you need not that any man teach you,</i> <scripRef id="iJo.iii-p37.5" osisRef="Bible:1John.2.27" parsed="|1John|2|27|0|0" passage="1Jo 2:27"><i>v.</i> 27</scripRef>. You were instructed by
us before you were anointed; but now our teaching is nothing in
comparison to that. <i>Who teacheth like him?</i>" <scripRef id="iJo.iii-p37.6" osisRef="Bible:Job.36.22" parsed="|Job|36|22|0|0" passage="Job 36:22">Job xxxvi. 22</scripRef>. The divine unction
does not supersede ministerial teaching, but surmount it. (3.) It
is a sure evidence of truth, and all that it teaches is infallible
truth: <i>But as the same anointing teacheth you of all things, and
is truth, and is no lie,</i> <scripRef id="iJo.iii-p37.7" osisRef="Bible:1John.2.27" parsed="|1John|2|27|0|0" passage="1Jo 2:27"><i>v.</i>
27</scripRef>. The Holy Spirit must needs be <i>the Spirit of
truth,</i> as he is called, <scripRef id="iJo.iii-p37.8" osisRef="Bible:John.14.17" parsed="|John|14|17|0|0" passage="Joh 14:17">John xiv.
17</scripRef>. The instruction and illumination that he affords
must needs be in and of the truth. The Spirit of truth will not
lie; and he teacheth all things, that is, all things in the present
dispensation, all things necessary to our knowledge of God in
Christ, and their glory in the gospel. And, (4.) It is of a
conservative influence; it will preserve those in whom it abides
against seducers and their seduction: "<i>And even as it hath
taught you you shall abide in him,</i> <scripRef id="iJo.iii-p37.9" osisRef="Bible:1John.2.27" parsed="|1John|2|27|0|0" passage="1Jo 2:27"><i>v.</i> 27</scripRef>. It teaches you to abide in
Christ; and, as it teaches you, it secures you; it lays a restraint
upon your minds and hearts, that you may not revolt from him.
<i>And he that hath anointed us is God, who also hath sealed us</i>
for himself, <i>and given the earnest of the Spirit in our
hearts.</i>" <scripRef id="iJo.iii-p37.10" osisRef="Bible:2Cor.1.21-2Cor.1.22" parsed="|2Cor|1|21|1|22" passage="2Co 1:21,22">2 Cor. i. 21,
22</scripRef>.</p>
</div><scripCom id="iJo.iii-p37.11" osisRef="Bible:1John.2.28-1John.2.29" parsed="|1John|2|28|2|29" passage="1Jo 2:28-29" type="Commentary"/><div class="Commentary" id="Bible:1John.2.28-1John.2.29">
<h4 id="iJo.iii-p37.12">Christ's Second Appearance. (<span class="smallcaps" id="iJo.iii-p37.13">a.
d.</span> 80.)</h4>
<p class="passage" id="iJo.iii-p38">28 And now, little children, abide in him; that,
when he shall appear, we may have confidence, and not be ashamed
before him at his coming.   29 If ye know that he is
righteous, ye know that every one that doeth righteousness is born
of him.</p>
<p class="indent" id="iJo.iii-p39">From the blessing of the sacred unction the
apostle proceeds in his advice and exhortation to constancy in and
with Christ: <i>And now, little children, abide in him,</i>
<scripRef id="iJo.iii-p39.1" osisRef="Bible:1John.2.28" parsed="|1John|2|28|0|0" passage="1Jo 2:28"><i>v.</i> 28</scripRef>. The apostle
repeats his kind appellation, <i>little children,</i> which I
suppose does not so much denote their diminutiveness as his
affection, and therefore, I judge, may be rendered <i>dear
children.</i> He would persuade by love, and prevail by endearment
as well as by reason. "Not only the love of Christ, but the love of
you, constrains us to inculcate your perseverance, and that <i>you
would abide in him,</i> in the truth relating to his person, and in
your union with him and allegiance to him." Evangelical privileges
are obligatory to evangelical duties; and those that are anointed
by the Lord Jesus are highly obliged to abide with him in
opposition to all adversaries whatever. This duty of perseverance
and constancy in trying times is strongly urged by the two
following considerations:—1. From the consideration of his return
at the great day of account: <i>That when he shall appear we may
have confidence, and not be ashamed before him at his coming,</i>
<scripRef id="iJo.iii-p39.2" osisRef="Bible:1John.2.28" parsed="|1John|2|28|0|0" passage="1Jo 2:28"><i>v.</i> 28</scripRef>. It is here
taken for granted that the Lord Jesus will come again. This was
part of that truth they had heard from the beginning. And, when he
shall come again, he will publicly appear, be manifested to all.
When he was here before, he came privately, in comparison. He
proceeded from a womb, and was introduced into a stable: but, when
he shall come again, he will come from the opened heavens, and
every eye shall see him; and then those who have continued with him
throughout all their temptations shall have confidence, assurance,
and joy, in the sight of him. They shall lift up their heads with
unspeakable triumph, as knowing that their complete redemption
comes along with him. On the contrary, those that have deserted him
<i>shall be ashamed before him;</i> they shall be ashamed of
themselves, ashamed of their unbelief, their cowardice,
ingratitude, temerity, and folly, in forsaking so glorious a
Redeemer. They shall be ashamed of their hopes, expectations, and
pretences, and ashamed of all the wages of unrighteousness, by
which they were induced to desert him: <i>That we may have
confidence, and may not be ashamed.</i> The apostle includes
himself in the number. "Let not us be ashamed of you," as well as,
"you will not be ashamed of yourselves." Or <b><i>me aischynthomen
ap autou</i></b>—<i>that we be not ashamed</i> (made ashamed, or
put to shame) <i>by him at his coming.</i> At his public appearance
he will shame all those who have abandoned him, he will disclaim
all acquaintance with them, will cover them with shame and
confusion, will abandon them to darkness, devils, and endless
despair, by professing before men and angels that he is ashamed of
them, <scripRef id="iJo.iii-p39.3" osisRef="Bible:Mark.8.38" parsed="|Mark|8|38|0|0" passage="Mk 8:38">Mark viii. 38</scripRef>. To the
same advice and exhortation he proceeds, 2. From the consideration
of the dignity of those who still adhere to Christ and his
religion: <i>If you know that he is righteous, you know that every
one that doeth righteousness is born of him,</i> <scripRef id="iJo.iii-p39.4" osisRef="Bible:1John.2.29" parsed="|1John|2|29|0|0" passage="1Jo 2:29"><i>v.</i> 29</scripRef>. The particle here rendered
<i>if</i> seems not to be <i>vox dubitantis,</i> but
<i>concedentis;</i> not so much a conditional particle, as a
suppositional one, if I may call it so, a note of allowance or
concession, and so seems to be of the same import with our English
<i>inasmuch,</i> or <i>whereas,</i> or <i>since.</i> So the sense
runs more clearly: <i>Since you know that he is righteous, you know
that every one that doeth righteousness is born of him.</i> He that
doeth righteousness may here be justly enough assumed as another
name for him that abideth in Christ. For he that abideth in Christ
abideth in the law and love of Christ, and consequently in his
allegiance and obedience to him; and so must do, or work, or
practise, righteousness, or the parts of gospel holiness. Now such
a one must needs <i>be born of him.</i> He is renewed by the Spirit
of Christ, after the image of Christ, <i>created in Christ Jesus
unto good works, which God hath fore-ordained that he should walk
in them,</i> <scripRef id="iJo.iii-p39.5" osisRef="Bible:Eph.2.10" parsed="|Eph|2|10|0|0" passage="Eph 2:10">Eph. ii. 10</scripRef>.
"<i>Since then you know that the Lord Christ is righteous</i>
(righteous in his quality and capacity, the Lord our righteousness,
and the Lord our sanctifier or our sanctification, as <scripRef id="iJo.iii-p39.6" osisRef="Bible:1Cor.1.30" parsed="|1Cor|1|30|0|0" passage="1Co 1:30">1 Cor. i. 30</scripRef>), you cannot but know
thereupon" (or know you, it is for your consideration and regard)
"that he who by the continued practice of Christianity abideth in
him is born of him." The new spiritual nature is derived from the
Lord Christ. He that is constant to the practice of religion in
trying times gives good evidence that he is born from above, from
the Lord Christ. The Lord Christ is an everlasting Father. It is a
great privilege and dignity to be born of him. Those that are so
are the children of God. <i>To as many as received him to them gave
he power to become the sons of God,</i> <scripRef id="iJo.iii-p39.7" osisRef="Bible:John.1.12" parsed="|John|1|12|0|0" passage="Joh 1:12">John i. 12</scripRef>. And this introduces the context
of the following chapter.</p>
</div></div2>