Ch. ii. 12-17.
Ver. 12, 13, 14. These verses cannot properly be divided so as to embrace three departments of spiritual, answering to three departments of natural, life. All believers are addressedauthoritativelyas "children" in the faith,tenderlyas "little children;" then subdivided into two classes only, "fathers," and "young men."Confirmationis justly found implied here.
Ver. 16. Hardy's comment is quaint, and interesting. "These three are 'all that is in the world;' they are the world's cursed trinity; according to that of the poet,
Ambitiosus honos, et opes, et fœda voluptas;Hæc tria pro trino numine mundus habet,
Ambitiosus honos, et opes, et fœda voluptas;Hæc tria pro trino numine mundus habet,
which wicked men adore and worship as deities; in which regard Lapide opposeth them to the three persons in the blessed Trinity: the lust of the eyes to the Father, who is liberal in communicating His essence to the Son and the Spirit; the lust of the flesh to the Son, whose generation is spiritual and eternal; the pride of life to the Holy Ghost, who is the Spirit of humility. That golden calf, which, being made, was set up and worshipped by the Israelites in the wilderness, is not unfitly made use of to represent these: the calf, which is a wanton creature, an emblem of the lust of flesh; the gold of the calf, referring to the lust of the eyes; and the exalting it, to the pride of life. Oh, how do the most of men fall down before this golden calf which the world erecteth."
In tracing the various senses of "the world" we have not dwelt prominently upon the conception of the world as embodiedin the Roman Empire, and in the city of Rome as its seat—an empire standing over against the Church as the Kingdom of God. The αλαζονια του βιου may be projected outwardly, and set in a material framework in the gorgeous description of the wealth and luxury of Rome in Apoc. xviii. 11-14. M. Rénan finds in the Apocalypse the cry of horror of a witness who has been at Rome, seen the martyrdom of brethren, and been himself near death. (Apoc. i. 9, vi. 9, xiii. 10, xx. 4; cf.L'Antechrist, pp. 197, 199. Surely Apoc. xviii. 20 adds a strong testimony to the martyrdom of Peter and Paul at Rome.) So early a witness as Tertullian gives the story of St. John's having been plunged into the boiling oil without injury to him before his exile at Patmos. (De Præscr. Hær., 36). The Apocryphal 'Acta Iohannis' (known to Eusebius and to St. Augustine), relates at length an interview at Rome between Domitian and St. John—not without interest, in spite of some miraculous embellishment.Acta. Apost. Apoc.Tischendorf, 266-271.
Παιδια, εσχατη ωρα εστιν· και καθως ηκουσατε ὁτι ὁ αντιχριστος ερχεται, και νυν αντιχριστοι πολλοι γεγονασιν· ὁθεν γινωσκομεν ὁτι εσχατη ὡρα εστιν. Εξ ἡμων εξηλθαν, αλλ' ουκ ησαν εξ ἡμων. ει γαρ εξ ἡμων ησαν, μεμενηκεισαν αν μεθ' ἡμων· αλλ' ἱνα φανερωθωσιν ὁτι ουκ εισιν παντες εξ ἡμων. Και ὑμεις χρισμα εχετε απο του αγιου, και οιδατε παντα. ουκ εγραψα ὑμιν, ὁτι ουκ οιδατε την αληθειαν, αλλ' ὁτι οιδατε αυτην, και ὁτι παν ψευδος εκ της αληθειας ουκ εστιν. Τις εστιν ὁ ψευστης, ει μη ὁ αρνουμενος ὁτι Ιησους ουκ εστιν ὁ Χριστος; ουτος εστιν ὁ αντιχριστος, ὁ αρνουμενος τον πατερα και τον υιον. πας ὁ αρνουμενος τον υιον, ουδε τον πατερα εχει. ὁ ὁμολογων τον υιον και τον πατερα εχει. Ὑμεις ὁ ηκουσατε απ' αρχης, εν ὑμιν μενετω. εαν εν ὑμιν μεινη ὁ απ' αρχης ηκουσατε, και ὑμεις εν τω υιω και εν τω πατρι μενειτε. και αυτη εστιν ἡ επαγγελια, ἡν αυτος επηγγειλατο ἡμιν, την ζωην την αιωνιον. ταυτα εγραψα ὑμιν περι των πλανωντων ὑμας. Και ὑμεις το χρισμα ὁ ελαβατε απ' αυτου, μενει εν ὑμιν, και ου χρειαν εχετε ἱνα τις διδασκη ὑμας· αλλ' ὡς το αυτου χρισμα διδασκει ὑμας περι παντων, και αληθες εστιν, και ουκ εστιν ψευδος· και καθως εδιδαξεν ὑμας, μενειτε εν αυτω. Και νυν, τεκνια, μενετε εν αυτω· ἱνα ὁταν φανερωθη, σχωμεν παρρησιαν, και μη αισχυνθωμεν απ' αυτου, εν τη παρουσια αυτου.
Filioli, novissima hora est: et sicut audistis quia antichristus venit, nunc autem antichristi multi facti sunt, unde scimus quia novissima hora est. Ex nobis prodierunt, sed non erant ex nobis, nam si fuissent ex nobis, permansissent utique nobiscum; sed ut manifesti sint quoniam non sunt omnes ex nobis. Sed vos unctionem habetis a Sancto, et nostis omnia. Non scripsi vobis quasi ignorantibus veritatem, sed quasi scientibus eam, et quoniam omne mendacium ex veritate non est. Quis est mendax, nisi qui negat quoniam Iesus non est Christus? Hic est antichristus, qui negat Patrem et Filium. Omnis qui negat Filium nec Patrem habet: qui confitetur Filium, et Patrem habet. Vos quod audistis ab initio, in vobis permaneat. Si in vobis permanserit quod ab initio audistis, et vos in Filio et Patre manebitis. Et hæc est promissio quam ipse pollicitus est vobis, vitam æternam. Hæc scripsi vobis de his qui seducunt vos. Et vos unctionem quam accepistis ab eo, maneat in vobis; et non necesse habetis ut aliquis doceat vos, sed sicut unctio eius docet vos de omnibus, et verum est, et non est mendacium, et sicut docuit vos manete in eo. Et nunc, filioli, manete in eo, ut cum apparuerit habemus fiduciam, et non confundamur ab eo in adventu eius.
Little children, it is the last time: and as ye have heard that antichrist shall come, even now there are many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they wouldno doubthave continued with us: butthey went out, that they might be made manifest that they were not all of us. But ye have an unction from the Holy One, and ye know all things. 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. Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: [but]he that acknowledgeth the Son hath the Father also. 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. And this is the promise that He hath promised us,eveneternal life. Thesethingshave I written unto you concerning them that seduce you. 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. 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.
Little children, it is the last hour: and as ye heard that antichrist cometh, even now have there arisen many antichrists; whereby we know that it is the last hour. They went out from us, but they were not of us; for if they had been of us, they would have continued with us: butthey went out, that they might be made manifest how that they are not of us. And ye have an anointing from the Holy One, and ye know all things. I have not written unto you because ye know not the truth, but because ye know it, and because no lie is of the truth. Who is the liar but he that denieth that Jesus is the Christ? This is the antichrist,evenhe that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: he that confesseth the Son hath the Father also. As for you, let that abide in you which ye heard from the beginning. If that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father. And this is the promise which He promised us,eventhe life eternal. These things have I written unto you concerning them that would lead you astray. And as for you, the anointing which ye received of Him abideth in you, and ye need not that any one teach you; but as His anointing teacheth you concerning all things, and is true, and is no lie, and even as it taught you, ye abide in Him. And now,mylittle children, abide in Him; that, if He shall be manifested, we may have boldness, and not be ashamed before Him at His coming.
Little children, it is a last hour; and as ye heard that antichrist cometh, so now many antichrists are in existence; whereby we know that it is a last hour. They went out from us, but they were not of us; for if they had been of us they would have continued with us: but that they might be made manifest how that all are not of us,they all went out. But ye have unction from the Holy One, and ye know all things. I have not written unto youthis—"ye know not the truth"—butthis—"ye know it," andthis—"every lie is not from the truth." Who is the liar but he that denieth that Jesus is the Christ? The antichrist is this, he that denieth the Father and the Son. Whosoever denieth the Son the same hath not theFather; he that confesseth the Son also hath the Father. As for you—that which ye heard from the beginning let it abide in you. If that abide in you which from the beginning ye heard, ye also shall abide in the Son and in the Father. And this is the promise which He promised us, the life, the eternallife. These things have I written unto you concerning those that would mislead you. And as for you—the anointing which ye received from Him abideth in you, and ye have no need that any be teaching you: but as His unction is teaching you continually concerning all things, and is true, and is not a lie, and as it taught you, so shall ye abide in Him. And now, children, abide in Him, that if He shall be manifested we may have boldness and not shrink in shame from Him in His coming.
"But ye have an unction from the Holy One, and ye know all things."—1 Johnii. 20.
"But ye have an unction from the Holy One, and ye know all things."—1 Johnii. 20.
There is little of the form of logical argument to which Western readers are habituated in the writings of St. John, steeped as his mind was in Hebraic influences. The inferential "therefore" is not to be found in this Epistle.[213]Yet the diligent readeror expositor finds it more difficult to detach any single sentence, without loss to the general meaning, than in any other writing of the New Testament. The sentence may look almost as if its letters were graven brief and large upon a block of marble, and stood out in oracular isolation—but upon reverent study it will be found that the seemingly lapidary inscription is one of a series with each of which it is indissolubly connected—sometimes limited, sometimes enlarged, always coloured and influenced by that which precedes and follows.
It is peculiarly needful to bear this observation in mind in considering fully the almost startling principle stated in the verse which is prefixed to this discourse. A kind of spiritual omniscience appears to be attributed to believers. Catechisms, confessions, creeds, teachers, preachers, seem to be superseded by a stroke of the Apostle's pen, by what we are half tempted to consider as a magnificent exaggeration. The text sounds as if it outstripped even the fulfilment of the promise of the new covenant contained in Jeremiah's prophecy—"they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know Me, from the least of them unto the greatest of them."[214]
The passages just before and after St. John's splendid annunciation[215]in our text are occupied with the subject of Antichrist, here first mentioned in Scripture. In this section of our Epistle Antichrist is (1)revealed, and (2)refuted.
(1) Antichrist is revealed by the very crisis which the Church was then traversing. From this especially, from the transitory character of a world drifting bythem in unceasing mutation, the Apostle is led to consider this as one of those crisis-hours of the Church's history, each of which may bethelast hour, and which is assuredly—in the language of primitive Christianity—alast hour. The Apostle therefore exclaims with fatherly affection—"Little children, it is a last hour."[216]
Deep in the heart of the Apostolic Church, because it came from those who had received it from Christ, there was one awful anticipation. St. John in this passage gives it a name. He remembers Who had told the Jews that "if another shall come in his own name, him ye will receive."[217]He can announce to them that "as ye have heard this Antichrist cometh, even so now" (precisely as ye have heard) "many antichrists have come into existence and are around you, whereby we know that it is a last hour." ThenameAntichrist occurs only in these Epistles, and seems purposely intended to denote both one who occupies the place of Christ, and one who is against Christ. In "the Antichrist" the antichristian principle is personally concentrated. The conception of representative-men is one which has become familiar to modern students of the philosophy of history. Such representative-men, at once the products of the past, moulders of the present,and creative of the future, sum up in themselves tendencies and principles good and evil, and project them in a form equally compacted and intensified into the coming generations. Shadows and anticipations of Antichrist the holiest of the Church's sons have sometimes seen, even in the high places of the Church. But it is evident that as yet the Antichrist has not come. For wherever St. John mentions this fearful impersonation of evil, he connects the manifestation of his influence with absolute denial of the true Manhood, of the Messiahship, of the everlasting sonship of Jesus, of the Father, Who is His and our Father.[218]In negation of the Personality of God, in the substitution of a glittering but unreal idea of human goodness and active philanthropy for the historical Christ, we of this age may not improbably hear his advancing footsteps, and foresee the advent of a day when antichristianity shall find its great representative-man.
(2) Antichrist is also refuted by a principle common to the life of Christians and by its result.
The principle by which he is refuted is a gift of insight lodged in the Church at large, and partaken of by all faithful souls.
A hint of a solemn crisis had been conveyed to the Christians of Asia Minor by secessions from the great Christian community. "They went out from us, but they were not of us; for if they had been of us, they would have continued with us (which they did not, but went out) that they might be made manifest that not all are of us."[219]Not only this. "Yea further, ye yourselves have a hallowing oil from Him who is hallowed, a chrism from the Christ, an unction from the Holy One,even from the Son of God." Chrism (as we are reminded by the most accurate of scholars) is always thematerialwith which anointing is performed, never theactof anointing; it points to the unction of prophets, priests and kings under the Old Testament, in whose sacrifices and mystic language oil symbolises the Holy Spirit as the spirit of joy and freedom. Quite possibly there may be some allusion to a literal use of oil in Baptism and Confirmation, which began at a very early period;[220]though it is equally possible that the material may have arisen from the spiritual, and not in the reverse order. But beyond all question the real predominant reference is to the Holy Ghost. In the chrism here mentioned there is a feature characteristic of St. John's style. For there is first a faint prelusive note which (as we find in several other important subjects[221]) is faintly struck and seems to die away, but is afterwards taken up, and more fully brought out. The full distinct mention of the Holy Spirit comes like a burst of the music of the "Veni Creator," carrying on the fainter prelude when it might seem to have been almost lost. The first reverential, almost timid hint, is succeeded by another, brief but significant—almost dogmatically expressive of the relation of the Holy Spirit to Christ asHisChrism, "the Chrism of Him."[222]We shall presently have a direct mention of the Holy Ghost. "Hereby we knowthat He abideth in us, from the Spirit which He gave us."[223]
Antichrist is refuted by a result of this great principle of the life of the Holy Spirit in the living Church. "Ye have" chrism from the Christ; Antichrist shall not lay his unhallowing disanointing hand upon you. As a result of this, "ye know all things."[224]
How are we to understand this startling expression?
If we receive any teachers as messengers commissioned by God, it is evident that their message must be communicated to us through the medium of human language. They come to us with minds that have been in contact with aMindof infinite knowledge, and deliver utterances of universal import. They are therefore under an obligation to use language which is capable of being misunderstood by some persons. Our Lord and His Apostles so spoke at times. Two very different classes of men constantly misinterpret words like those of our text. The rationalist does so with a sinister smile; the fanatic with a cry of hysterical triumph. The first may point his epigram with effective reference to the exaggerated promise which is belied by the ignorance of so many ardent believers; the second may advance his absurd claim to personal infallibility in all things spiritual. Yet an Apostle calmly says—"ye have an unction from the Holy One, and ye know all things." This, however, is but anotherasterisk directing the eye to the Master's promise in the Gospel, which is at once the warrant and the explanation of the utterance here. "The Holy Ghost, whom the Father will send in My name, He shallteach you all things, and bring all things to your remembrance,whatsoever I have said unto you."[225]The express limitation of the Saviour's promise is the implied limitation of St. John's statement. "The Holy Ghost has been sent, according to this unfailing pledge. He teaches you (and, if He teaches, you know) all things which Christ has said, as far as their substance is written down in a true record—all things of the new creation spoken by our Lord, preserved by the help of the Spirit in the memories of chosen witnesses with unfading freshness, by the same Spirit unfolded and interpreted to you."
We should observe in what spirit and to whom St. John speaks.
He does not speak in the strain which would be adopted by a missionary in addressing men lately brought out of heathenism into the fold of Christ. He does not like a modern preacher or tract-writer at once divide his observations into two parts, one for the converted, one for the unconverted; all are his "dear ones" as beloved, his "sons" as brought into close spiritual relationship with himself. He classes them simply as young and old, with their respective graces of strength and knowledge. All are looked upon as "abiding"; almost the one exhortation is to abide unto the end in a condition upon which all have already entered, and in which some have long continued. We feel throughout the calmness and assurance of a spiritualteacher writing to Christian men who had either been born in the atmosphere of Christian tradition, or had lived in it for many years. They are again and again appealed to on the ground of a common Christian confidence—"we know." They have all the articles of the Christian creed, the great inheritance of a faithful summary of the words and works of Christ. The Gospel which Paul at first preached in Asia Minor was the starting point of the truth which remained among them, illustrated, expanded, applied, but absolutely unaltered.[226]What the Christians whom St. John has in view really want is the revival of familiar truths, not the impartation of new. No spiritual voyage or discovery is needed; they have only to explore well-known regions. The memory and the affections must be stimulated. The truths which have become "cramped and bed-ridden" in the dormitory of the soul must acquire elasticity from exercise. The accumulation of ashes must be blown away, and the spark of fire beneath fanned into flame. This capacity of revival, of expansion, of quickened life, of developed truth, is in the unction common to the faithful, in the latent possibilities of the new birth. The same verse to which we have before referred as the best interpreter of this should be consulted again.[227]There is an instructive distinction between the tenses—"as His unctionis teaching"—"as ittaughtyou."[228]The teachingwas once for all, the creed definite and fixed, the body of truth a sum-total looked upon as one. "The unctiontaught." Once for all the Holy Spirit made known the Incarnation and stamped the recorded words of Christ with His seal. But there are depths of thought about His person which need to be reverently explored. There is an energy in His work which was not exhausted in the few years of its doing, and which is not imprisoned within the brief chronicle in which it is written. There is a spirit and a life in His words. In one aspect they have the strength of the tornado, which advances in a narrow line; but every foot of the column, as if armed with a tooth of steel, grinds and cuts into pieces all which resists it. Those words have also depths of tenderness, depths of wisdom, into which eighteen centuries have looked down and never yet seen the last of their meaning. Advancing time does but broaden the interpretation of the wisdom and the sympathy of those words. Applications of their significance are being discovered by Christian souls in forms as new and manifold as the claims of human need. The Church collectively is like one sanctified mind meditating incessantly upon the Incarnation; attaining more and more to an understanding of that character as it widens in a circle of glory round the form of its historical manifestation—considering how those words may be applied not only to self but to humanity. The new wants of each successive generation bring new help out of that inexhaustible store. The Church may have "decided opinions"; but she has not the "deep slumber" which is said to accompany them. How canshebe fast asleep who is ever learning from a teacher Who is always supplying her with fresh and varied lessons? The Church must be ever learning,because the anointing which "taught" once for all is also ever "teaching."
This profound saying is therefore chiefly true of Christians as a whole. Yet each individual believer may surely have a part in it. "There is a teacher in the heart who has also a chair in heaven." "The Holy Spirit who dwells in the justified soul," says a pious writer, "is a great director." May we not add that He is a great catechist? In difficulties, whether worldly, intellectual, or spiritual, thousands for a time helpless and ignorant, in presence of difficulties through which they could not make their way, have found with surprise how true in the sequel our text has become to them.
For we all know how different things, persons, truths, ideas may become, as they are seen at different times and in different lights, as they are seen in relation to God and truth or outside that relation. The bread in Holy Communion is unchanged insubstance; but some new and glorious relation is superadded to it. It is devoted by its consecration to the noblestusemanward and Godward, so that St. Paul speaks of it with hushed reverence as "The Body."[229]It seems to be a part of the same law that some one—once perhaps frivolous, common-place, sinful—is taken into the hand of the great High Priest, broken with sorrow and penitence, and blessed; and thereafter he is at once personally the same, and yet another higher and better by that awful consecration to another use. So again with some truth of creed or catechism which we have fallen into the fallacy of supposing that we know because it is familiar. It may be a truth that is sweetor one that is tremendous. It awaits its consecration, its blessing, its transformation into a something which in itself is the same yet which is other to us. That is to say, the familiar truth is old, in itself, in substance and expression. It needs no other, and can have no better formula. To change the formula would be to alter the truth; but to us it is taught newly with a fuller and nobler exposition by the unction which is "ever teaching," whereby we "know all things."
Ch. ii. 18-28.
Ver. 18. Alast hour,] εσχατη ὡρα. "Hour" is used in all St. John's writings of a definite point of time, which is also providentially fixed. (Cf. John xvii. 1; Apoc. iii. 3.) In something of this elevated signification Shakespeare appears to employ the word inThe Tempestin relation to his own life:
Prospero."How's the day?"Ariel."On thesixth hour; at which time, my lord,You said our work should cease."
Prospero."How's the day?"
Ariel."On thesixth hour; at which time, my lord,You said our work should cease."
Each decade of years is here looked upon as a providentially fixed duration of time. The poet intended to retire from the work of imaginative poetry when his life should draw on towards sixty years of age.
Ver. 19. "It doth not appear, nor is it probable, that these antichrists, when gone out from the Apostles, did still pretend to the orthodox faith; and therefore no need for the Apostle to make any provision against it. Nay, it is plainly intimated by the following discourse, that these antichrists being gone forth, did set themselves expressly, directly, against the orthodox, denying that Jesus, whom they did profess, to be the Christ; and therefore the design of this clause is most rationally conceived to be the prevention of that scandal which their horrid apostasy might give to weak Christians; nor could anything more effectually prevent or remove it, than to let them know that these antichristian apostates were nevertrue stars in the firmament of the Church, but only blazing comets, as their falling away did evidently demonstrate."—Dean Hardy, 309.
Ver. 19. To use the words of a once famous controversial divine, they may be said to be "of the Church presumptively in their own, and others' opinion, but not really." (Spalat., lib.vii., 10, cf. on the whole subject,St. Aug. Lib. de Bono. Persev., viii.)
"Let no one count that the good can go forth from the Church; the wind cannot carry away the wheat, nor the storm overthrow the solidly rooted tree. The light chaff is tossed by the wind, the weak trees go down before the blast. 'They went out from us, but they were not of us.'"—S. Cyp., B. de Simplic.
Ver. 24.Ye shall abide in the Son, and in the Father.] "If it be asked why the Son is put before the Father, the answer is well returned. Because the Apostle had just before inveighed against those who, though they pretended to acknowledge the Father, yet deny the Son. Though withal there may besides be a double reason assigned: the one to insinuate that the Son is not less than the Father, but that they are equal in essence and dignity. Upon this account most probable it is that the apostolical benediction beginneth with 'The grace of our Lord Jesus Christ,' and then followeth 'the love of God the Father.' The other, because, as Beda well glosseth, No man cometh in, or continueth in, the Father but by the Son, who saith of Himself, 'I am the way, the truth, and the life.'
"To draw it up, lo, hereEximia laus doctrinæ, an high commendation of evangelical doctrine, that it leads up to Christ, and by Him to the Father. The water riseth as high as the spring from whence it floweth. No wonder if the gospel, which cometh from God through Christ, lead us back again through Christ to God; and as by hearing and believing this doctrine we are united to, so by adhering to, and persevering in it, we continue in, the Son and the Father. Suitable to this is that promise of our blessed Saviour, John xiv. 23, 'If any man love Me he will keep My word, and My Father will love him, and we will come to him and make our abode with him.'"—Dean Hardy, 350.
Ver. 27. The connection of the whole section is well traced by the old divine, whose commentary closes a little below.
"If you compare these three with the eight foregoing verses, you shall find them to be a summary repetition of what is there more largely delivered. There are three hinges upon which the precedent discourse turneth, namely, the peril of antichristian doctrine, the benefit of the Spirit's unction, the duty of perseverance in the Christian faith; and these three are inculcated in these verses. Indeed, where the danger is very great, the admonition cannot be too frequent. When the benefit is of singular advantage, it would be often considered, and a duty which must be performed cannot be too much pressed. No wonder if St. John proposed them in this gemination to our second thoughts. And yet it is not a naked repetition neither, but such as hath a variation and amplification in every particular. The duty is reinforced at the eight-and-twentieth verse, but in another phrase, of 'abiding in Christ,' and with a new motive, drawn from the second coming of Christ. The benefit is reiterated, and much amplified, in the seven-and-twentieth verse, as to its excellency and energy. Finally, the danger is repeated, but with another description of those by whom they were in danger; whilst as before he had called them antichrists for their enmity against Christ, so here, for their malignity against Christians, he calleth them seducers: 'These things have I written to you concerning them that seduce you,' etc."—Dean Hardy, 357.
εαν ειδητε ὁτι δικαιος εστιν, γινωσκετε ὁτι πας ὁ ποιων την δικαιοσυνην εξ αυτου γεγεννηται. Ιδετε ποταπην αγαπην δεδωκεν ἡμιν ὁ πατηρ, ἱνα τεκνα Θεου κληθωμεν, και εσμεν. δια τουτο ὁ κοσμος ου γινωσκει ἡμας, ὁτι ουκ εγνω αυτον. Αγαπητοι, νυν τεκνα Θεου εσμεν, και ουπω εφανερωθη τι εσομεθα· οιδαμεν ὁτι εαν φανερωθη ὁμοιοι αυτυ εσομεθα, ὁτι οψομεθα αυτον καθως εστιν. και πας ὁ εχων την ελπιδα ταυτην επ' αυτυ αγνιζει εαυτον καθως εκεινος αγνος εστιν. Πας ὁ ποιων την ἁμαρτιαν και την ανομιαν ποιει· και ἡ αμαρτια εστιν ἡ ανομια. και οιδατε ὁτι εκεινος εφανερωθη ἱνα τας ἁμαρτιας αρη, και ἁμαρτια εν αυτω ουκ εστιν. πας ὁ εν αυτω μενων ουχ ἁμαρτανει· πας ὁ ἁμαρτανων ουχ ἑωρακεν αυτον ουδε εγνωκεν αυτον. Παιδια, μηδεις πλανατω ὑμας· ὁ ποιων την δικαιοσυνην δικαιος εστιν, καθως εκεινος δικαιος εστιν. ὁ ποιων την ἁμαρτιαν εκ του διαβολου εστιν, ὁτι απ' αρχης ὁ διαβολος ἁμαρτανει. εις τουτο εφανερωθη ὁ υιος του Θεου, ἱνα λυση τα εργα του διαβολου. πας ὁ γεγεννημενος εκ του Θεου ἁμαρτιαν ου ποιει, ὁτι σπερμα αυτου εν αυτω μενει· και ου δυναται ἁμαρτανειν, ὁτι εκ του Θεου γεγεννηται.
Si scitis quoniam iustus est, scitote quoniam omnis qui facit iustitiam ex ipso natus est. Videte qualem caritatem dedit nobis Pater ut filii Dei nominemur et simus. Propter hoc mundus non novit nos, quia non novit eum. Carissimi, nunc filii Dei sumus et nondum apparuit quid erimus. Scimus quoniam cum apparuerit similes ei erimus, quoniam videbimus eum sicuti est. Et omnis qui habet spem hanc in eo sanctificat se, sicut et ille sanctus est. Omnis qui facit peccatum et iniquitatem facit, et peccatum est iniquitas. Et scitis quoniam ille apparuit ut peccata tolerit, et peccatum in eo non est. Omnis qui in eo manet non peccat, et omnis qui peccat non videt eum nec cognovit eum. Filioli, nemo vos seducat. Qui facit iustitiam, iustus est, sicut et ille iustus est: qui facit peccatum, ex diabolo est quoniam ab initio diabolus peccat. In hoc apparuit Filius Dei, ut dissolvat opera diaboli. Omnis qui natus est ex Deo peccatum non facit, quoniam semen ipsius in eo manet, et non potest peccare, quoniam ex Deo natus est.
If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew Him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is. And every man that hath this hope in Him purifieth himself, even as He is pure. Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. And ye know that He was manifested to take away our sins; and in Him is no sin. Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him. Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin: for His seed remaineth in him: and he cannot sin, because he is born of God.
If ye know that He is righteous, ye know that every one also that doeth righteousness is begotten of Him. Behold, what manner of love the Father hath bestowed upon us, that we should be called children of God: andsuchwe are. For this cause the world knoweth us not, because it knew Him not. Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if He shall be manifested, we shall be like Him; for we shall see Him even as He is. And every one that hath this hopeseton Him purifieth himself, even as He is pure. Every one that doeth sin doeth also lawlessness: and sin is lawlessness. And ye know that He was manifested to take away sins; and in Him is no sin. Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither knoweth Him.Mylittle children, let no man lead you astray: he that doeth righteousness is righteous, even as He is righteous; he that doeth sin is of the devil; for the devil sinneth from the beginning. To this end was the Son of God manifested, that He might destroy the works of the devil. Whosoever is begotten of God doeth no sin, because His seed abideth in him; and he cannot sin, because he is begotten of God.
If ye know that He is righteous, ye are aware that every one who is doing righteousness is born of Him. Behold what manner of love the Father hath bestowed upon us that we should be called children of God;—and we are. Because of this the world knoweth us because it knew not Him. Beloved, now are we children of God, and it never yet was manifested what we shall be; but we know that if it shall be manifested we shall be like Him; for we shall see Him as He is. And everyone that hath this hopefixedon Him is ever purifying himself even as He is pure. Everyone that is doing sin, is also doing lawlessness; and,indeed, sin is lawlessness. And ye know that He was manifested that He should take away sins; and sin in Him is not. Whosoever abideth in Him is not sinning; every one that is sinning hath not seen Him neither hath known Him. Little children, let no man mislead you; he that is doing righteousness is righteous, even as He is righteous: he that is doing sin is of the devil, because the devil is continually sinning from the beginning. Unto this end the Son of God was manifested that He might destroy the works of the devil. Whosoever is born of God is not doing sin for his seed abideth in Him, and he is not able to be sinning, because he is born of God.
Ch. ii. 29, iii. 9.
III. ver. 2. "Hope fixed in Him" or "onHim."] The English reader should note the capital letter; not hope in our hearts, but hope unfastened from self. Επι σοι Κυριε ηλπισα, is the LXX. translation of Psalm xxx. 1.
Is ever purifying himself.] "See how he does not do away with freewill; for he sayspurifies himself. Who purifies us but God? Yet God does not purify you when you are unwilling; therefore in joining your will to God you purify yourself." (St. Augustinein loc.)
We shall be like Him; for we shall see Him as He is.] "So then we are about to see a certain sight, excelling all beauties of the earth; the beauty of gold, silver, forest, fields—the beauty of sea and air, sun and moon—the beauty of stars—the beauty of angels. Aye, excelling all these, because all these are beautiful only forit. What, therefore, shall we be when we shall see all these? What is promised?We shall be like Him; for we shall see Him as He is.The tongue hath spoken as it could; let the rest be thought over by the heart" (St. Augustinein loc.). Cf. 2 Cor. iii. 18. "As the whole body, face, above all eyes of those who look towards the sun aresunnied" (insolantur).—Bengel.
Ver. 3. The ample stores of English divinity contain two sermons, one excellent, one beautiful, upon this verse. The first is by Paley; it is founded upon the leading thought, which he expresses with his usual manly common sense. "There are a class of Christians to whom the admonition of the text is peculiarly necessary. Finding it an easier thing to do good than to expel sins which cleave to their hearts, their affections, or their imaginations; they set their endeavours more towardsbeneficencethanpurity. Doing goodis not the whole of our duty, nor the most difficult part of it. In particular it is not that part of it which is insisted upon in our text." (Paley, Sermon XLIII.) But the second sermon is perhaps the finest which ever came from the pen of South, and he throws into it the full power of his heart and intellect. The bare analysis is this:—
Is it indeed possible for a man to "purify himself"? There is a twofold work of purification. (1) The infusing of the habit of purity into the soul (regeneration or conversion). In this respect, no man can purify himself. (2) The other work of purification is exercising that habit or grace of purity. "God who made, and since new made us, without ourselves, will not yet save us without ourselves." But again, how can a man purify himself to that degreeeven as Christ is pure?Even asdenotes similitude of kind, not equality of degree. We are to purify ourselves from thepowerof sin, and from theguiltof sin. Purification from thepowerof sin consists in these things. (1) A continually renewed repentance. Every day, every hour, may afford matter for penitential sorrow. "A fountain of sin may well require a fountain of sorrow." Converting repentance must be followed by daily repentance. (2) Purifying ourselves consists in vigilant prevention of acts of sin for the future. The means of effecting this are these. (a) Opposing the very first risings of the heart to sin. "The bees may be at work, and very busy within, though we see none of them fly abroad." (b) Severe mortifying duties, such as watchings and fastings. (c) Frequent and fervent prayer. "A praying heart naturally turns into a purified heart." We are to purify ourselves, also, from theguiltof sin. (1) Negatively. No duty or work within our power to perform can take away the guilt of sin. Those who think so, understand neither "the fiery strictness of the law, nor the spirituality of the Gospel." (2) That which alone can purify us from theguiltof sin is applying the virtue of the blood of Christ to the soul by renewed acts of faith. "It is that alone that is able to wash away the deep stain, and to change the hue of the spiritual Ethiopian." The last consideration is—how the life of heaven and future glory has such a sovereign influence upon this work? [This portion of the sermon falls far below the high standard of the rest, and entirely loses the spirit of St. John's thought.] South'sSermons. (Sermon 72, pp. 594-616.)
Ver. 6.That He might destroy the works of the devil.] The word here used for Satan (διαβολος) is found in John vii. 70, viii. 44, xiii. 2; Apoc. ii. 10, xii. 9, 12, xx. 2, 10. One class of miracles is not specifically recorded by St. John in his Gospel—the dispossession of demoniacs. Probably this terrible affliction was less common in Jerusalem than in Galilee. But the idea of possession is not foreign to his mode of thought. John vi. 70, viii. 44, 48, x. 20, xiii. 27. He here points to the dispossessions, so many of which are recorded by the Synoptics.
III. ver. 9. Hisseed abideth in him.] Of these words only two interpretations appear to be fairly possible. (1) The first would understand "His seed" as "God's seed," the stock or family of His children who are the true זֶרצ אֱלהִים,seed of God(Mal. ii. 15). In favour of this interpretation it may be urged: first, that "seed" in the sense of "children, posterity, any one's entire stock and filiation," in perhaps nearly two hundred passages of the LXX., is the Greek rendering of many different Hebrew words. (See σπερμα in Num. xxiv. 20; Deut. xxv. 1; Jer. l. 16; Gen. iii. 15; Isa. xiv. 20, 30, xv. 9; Num. xxiii. 10; 2 Chron. xiv. 27.) Secondly, no inapt meaning is given in the present text by so understanding the word. "He is unable to go on in sin, forGod'strue stock and family (they who are true to the majesty of their birth) abide in Him." (2) But a second meaning appears preferable. "Seed" (σπερμα) would then be understood as a metaphorical application of the grain in the vegetable world which contains the possible germ of the future plant or tree; and would signify the possibility, or germinal principle, given by the Holy Spirit to the soul in regeneration. For this signification in our passage there is a strong argument, which we have not seen adverted to, in St. John's mode of language and of thought. "His seed abideth in him" (σπερμα αυτου εν αυτω μενει) is really a quotation from the LXX. (ου το σπερμα αυτου εν αυτω—note the repetition of the words Gen. i. 11, 12). Now the Book of Genesis seems to have been the part of the Old Testament which (with the Psalms) was chiefly in St. John's mind in the Epistle. (Cf. 1 John i. 1, Gen. i. 1.—iii. 8, Gen. ii.—iii. 12, Gen. iv. 8—iii. 15, Gen. xxvii. 41.) St. John, also, connects the new birth of the sons of God, as did our Lord, with the birth of thecreation, whose first germ was "the Spirit of God moving upon the face of the waters" (Gen. i. 2; John iii. 5). This parallel between the first creation and the second, between creation and regeneration, has always commended itself to profound Christian exegesis as being deeply set in the mind of Scripture. Witness the magnificent lines.