Chapter XXVII (continued, part 39)
' light') heeded" b.v Old Testament l>ellevers, until a gleatn of the " daydawn" was given at Christ's first comaig, niul especially In His Transliguration. So the word Is a /<i?np
to us still, until "the day" burst forth lull.vat the second coming of "the Sun of rigliteousness." The day, when
It dawns upon y(ui, nnikes sure the fact that you saw correctly, though indistinctly, the objects revealed by th*
Ko Proyheaj is oj PrivaU Interpretation. 2 PETER II. False Teacher^ to Arise among them.
lamp, whereunto—to which word of prophecy, primarily the 01(1 Testameut in Peter's day; but now also
tifiedst by thy spirit in thy prophets." "Seer," on the other hand, refers to the mode of receiving tlie communications from God, rather than to the utterance of them to others. "Spake" implies that, both in its original oral announcement, and now even when in writing, it has been always, and is, the living voice of God speaking to us through His inspired servants. Greek, "Borne, (along)" forms a beautiful antithesis to "was borne." They were passive, rather than active instruments. The Old Testament prophets primarily, but including also all the inspired penmen, whether of the New or Old Testament (ch. 3. 2).
in our day the New Testament, which, tliough brigl)ler than the Old Testament (cf. 1 John 2. 8, end), is but a lamp even still as compared with the brightness of the eternal day (cf. ch. 3. 2), Oral teachings and traditions of minis-
ters are to be tested by the written word (Acts 17. 11). dark—the Oreekimpliea squalid, having neither water nor light: such spiritually is the world without, and the smaller world (microcosm) within, the heart in its natural
state. Cf. the "dry places" Luke 11. 21 (viz., un watered by the Spirit), through whicli the unclean spirit goetli. dawn—bursting through the darkness, day-star Greek, "the morning star," as Revelation 22. IG. Tlie Lord Jesus. \n your liearts—Christ's arising in the heart by His Spirit giving full assurance, creates spiritually full day in tlie heart, the means to which is prayerfully giving heed to the word. This is associated witli the coming of theday of the Lord, as being the earnest of it. Indeed, even our hearts shall not fully realize Christ in all His unspealial)le glory and felt presence, until He shall come (Malachi i. 2). Isaiah 66. 14, 15, "When you see this, your lieart shall rejoice . . . For, behold, the Lord will come." However, Tregelles' punctuation is best, "whereunto ye do well to take heed (as unto a light shining in a dark place, until the day have dawned and the morning star arisen) in your hearts." For the day has already dawned in the heart of believers; what they wait for is,
Ver. 1-22. False Teachers to Arise: Their Bad Practices and sure Destruction, from which thk GODI/Y SHAI.1. be DELIVERED; AS LOT WAS. 1. But—In contrast to the prophets " moved by the Holy Ghost " (ch.
1. 21). also—as well as the true prophets (ch. 1. 19-21), Paul had already testified the entrance of false prophets into the same churches, among the people—Israel: ho
is writing to believing Israelites primarily (Note, 1 Peter
1. 1). Such a "false prophet" was Balaam (u. 15). there shall be—already symptoms of the evil were appearing
(u. 9-22; Jude 4-13). false teachers—teachers of falsehood. In contrast to the true teachers, whom he exhorts his readers to give heed to (cli. 3. 2). who such as (lit., "the which ") shall, privily—not at first openly and directly, but by the way, bringing in error by the side oi the true doctrine (so the Greek) : Rome objects, Protestants cannot point out the exact date of the beginnings of tlie false doctrines superadded to the original trutli; we answer, Peter foretells us it would be so, that the first introduction of them would be stealthy and unobserved (Jude 4). damnable—^it., "of destruction:" entailing destruction (Pliilippians 3. 19) on all who follow them, heresies selfchosen doctrines, not emanating from God (cf. "will-worship," Colossians "2. 23). even—going even tosucii a length as to deny both in teacliing and practice. J'eter knew, by bitter repentance, what a fearful thing it is to dejiy the Lord (Luke 22. 61, 62). denying—Hini whom, above all others, they ought to confess. Lord—" Master and Owner "
its visible manifestation at Christ's coming, ao. "Forasmuch as ye know this" (1 Peter 1. 18). first—the foremost consideration in studying the word of prophecy. Laj'ing it down as a. first principle never to be lost sight of.
Is Greek, not the simple verb, to be, but to begin to be, "proves to be," "becometh." No prophecy is found to be the result of "private (the mere individual writer's uninspired) interpretation" (solution), and so origination. The Greek noun epilusis, does not mean in itself origina-
tion; but that which the sacred writer could not always
fully interpret, though being the speaker or writer (as 1 Peter 1. 10-12 implies), was plainly not of his own, but of God's disclosure, origination, and inspiration, as Peter proceeds to add, "But holy men . . . spake (and afterwards wrote) . . . moved by the Holy Ghost:" a reason why ye should "give" all "heed" to it. The parallelism to v. 16 shows that "private interpretation," contrasted with "moved by the Holy Ghost," here answers to " fables deXHsed by {human) wisdom," contrasted with " we were eyewitnesses of His majesty," &c., as attested by the "voice from God." The words of the prophetical (and so of all) Scripture writers were not mere words of the individuals, and therefore to be interpreted by them, but of " the Holy Ghost " by whom they were "moved." " Private" is explained, V. 21, " by the will of man " (viz., the individual writer). In a secondary sense tiie text teaches also, as the word is the Holy Spirit's, it cannot be interpreted by its reader* (any more than by its writers by their mere private human powers, but by the teaching of the Holy Ghost (John 16. 14). "He who is the author of Scripture is its supreme interpreter." [Gerhard.] Alford translates, "Springs not out of human interpretation," i. e., is not a prognostication made by a man knowing ivhat he means when he utters it, but, &c. (John 11. 4a-52). Kiglitly: except that the verb is rather, Dotli become, or prove to be. It not being of private Interpretation, you mual" give heed V
(Greck),cf. Jude 4, Greek. Whom the true doctrine teaches to be tlieir Owner by right of purchase. Lit., "denying Him who bought them (tliat He should be thereby), their Master." bought them—even llie ungodly were bought by His "precious blood." It shall lie their bitterest sellreproach in hell, that, as far as Christ's redemption was concerned, they might have been saved. The denial of His propitiatory sacrifice is included in the meaning (cf. 1 John 4. 3). bring upon themselves—cf. "God bringing in the flood upon the world," v. a. Man brings upon liimself the vengeance which God brings upon him. switt swiftly descending : as tlie Lord's coining shall be swift and sudden. As the ground swallowed up Korah and Dathan, and "they went down quick into tlie pit." Cf. Jude 11, whicli is akin to this passage. ^. follow—out: so the Greek, pernicious ways—The oldest MSS. and Vulgate read, "licentiousness" (Jude 4). False doctrine and immoral practice generally go together iv. IS, 1!)). by reasoik of whom—"on account ol whom," viz., the followers of the false teachers, the way of truth shall be evil spoken of—" blasphemed " by those witliout, who shall lay on Christianity itself the blame of its professors' evil practice. Contrast 1 Peter 2. 12. 3. Ilirough— (ycee/fc, " IN covetousness " as their element (v. H, eiul). Ci)nlrast2 Corinthians 11.20; 12. 17. of a long (linein God's eternal purpose. " Before of old ordained to condoniiiation "
to it, looking for the iSpirtT* Illumination "in your hearts "
(cf. Notes, V. 19). 21. came not In old time— rattier, " was never at any time borne " (to us), by tJie will of maih— alone. Jeremiah 23. 28, "prophets of the deceit of their own heart." Cf. ch. 3. 5, "willingly." Uoly—One oldest MS. has, "men from God:" the emissaries from God. "Holy," If read, will mean because tliey had the Holy Spirit, mo-ved— Greek, "borne" (along) as by a mighty Wind: Acts 2.2, "j-ushing (the same Greeks wind:'' rapt out of themselves: still not in fanatical exciti'mcnt (1 Corinthians 14. 3'2). The Hebrew nabi, " propliet," meant an announcer or interpreter of God: he, as God's spokesman, interpreted not his own "private" will or thought, but Uod'ti. " Man o/tfie /Spirit" (Margintliosca. 0.7). "Tlioutes-
(Jude i). lingereth not—tliougli sinners think it lingers. "Is not idle." damnationG'lccA:, "destruction" (Notit
V. I). Personified, slumbereth not— though sinners slumber. 4. If—The apodosis or consequent member of the sentence is not expressed, but is vii tually contained in V. 9. If God in past time has punished the ungodly, and saved His people. He will be sure to do so also in our days (cf. end of v. 3). angels— llie highest of intelligent creatures (cf. with this verse, Jude 6), yet not spared when they sinned, hell— GreeA, " Tartarus :" nowhere else In
2 PETEK II.
The Wicked Principles of Seducers Described,
7%e Godly are Delivered out of Temptations.
New Testament or LXX. : equivalent to the usual Greek, Q'enna. Not inconsistent with 1 Peter 5.8; for thougli tbeir llnal doom is hell, yet for a time they are permitted to roam beyond it in "the daritness of this world." Slaves of Tartarus (called " the abyss," or " deep," Luite 8.
strength." beasts Greek, "cinlmals" (cf. Psalm 49. 20), natural—Transposed in the oldest MSS., "Born natural,"
i.e., born naturally so: being in their very nature (i.e., naturally) as such (irrational animals), born to be taken and destroyed (Greek, "unto capture and destruction," or corruption, Note, Galatians 6. 8; cf. end of this verse, "sliall perish," lit., shall be corrupted, in their own corrvp'
31 ; " the bottomless pit," Revelation 9. 11) may also come upon earth. Step by step they are given to Tartarus, until
tion. Jude 10, " naturally , . . con-upt themselves," and 80 destroy tliemselves; for one and the same Greek word expresses corruption, the seed, and destruction, the developed
at last they shall be wholly bound to it. «Ieliverecl—as the Judge delivers the condemned prisoner to tlie officers (Revelation 20. 2). Into chains—(Jude 6.) The oldest MSS. read, "dens," as Alford translates: the Greek, however, may, in Hellenistic Greek, menu "chains," as Jude expresses it. They are "reserved" unto lull's "mist of darkness" as their final "judgment" or doom, and meanwhile their exclusion from the light of lieaven
fruit), speak evil of— Greek, "in the case of things which they understand not." Cf. the same presumption, the parent of subsequent Gnostic error, producing an oppo-
site, though kindred, error, "the worshipping of good angels:" Colossians 2. 18, " intruding into those things which he hath not seen." 13. receive—"shall carry as their due." reward of—i.e., /or their "unrighteousness." [Al.- FORD.] Perhaps it is implied, unrighteousness shall be Ita own reward or punishment. "Wages of unrighteousness" (ti. 15) has a difTerent sense, xriz., the earthly gain to be
is begun. So the ungodly were considered as virtually "in prison," though at large on the earth, fiom the moment that God's sentence went forth, though not executed till 120 years after. 5. eighth i. e., Noah, and seven others. Contrasted with the densely-peopled "world of the ungodly." preacher—not only " righteous" himself
flTO^cJi ftjf " unrighteousness." In the day-time translate as Greek, "counting the luxury which is in the day-time (not restricted lo night, as ordinary revelling. Or as Vulgate, Calvin, &c., 'the luxury whicli is btU for a day:' so Hebrews 11. 25, ' the pleasures of sin for a season ;' and 12.
(cf. V. 8), but also "a preacher of righteousness:" adduced by Peter against the licentiousness of the false teachers (v.
2) who have no prospect before them but destruction, even as it overtook the ungodly world in Noah's days. 6. with—"TO overthrow." [Alford.] ensnin|»le—" of (the fate that should befall) those who in after time should live ungodly." Cf. Jude 7, " set forth for an example." 7. Just—righteous, filthy conversation—/ (7., " behaviour in licentiousness" (Genesis 19.5). the wicked Greek, "lawless:" who set at defiance the laws of nature, as well as man and God. Tlie Lord reminds us of Lot's faithfulness, but not of his sin in the cave: so in Raliab's case. 8. vexed— G?-eeA;, " tormented." 9. knoweth how —He is at no loss for means, even wlien men see no escape, out of—not actually from, temptations— d ials, to be punished— Greefc, "being punished:" a.s liie lallcn angels {V. 4i, actually under sentence, and awailing lis
16, Esau) to be pleasure," i. e., to be their chief good and highest enjoyment. Spots in themselves, blemishes disgraces : bringing blame (so the Greek) 07i the Church and on Christianity itself, sporting themselves Greek, "luxuriating." with— Greek, " IN." decclvlngs—or else passively, "deceits:" luxuries gotten by deceit. Cf. Matthew
13. 22, " Deceitfulness of riches;" Ephesians 4. 22, " Deceitful lusts." Whilst deceiving others, they are deceived themselves. Cf. with English Version, Phllippians 3. 19, "Whose glory is in their shame." "Their own" stands in opposition to "you:" "Whilst partaking of tho lovefeast (cf. Jude 12) with you," they are at the same time "luxuriating In their otm decelvlngs," or "deceits" (to which latter clause answers Jude 12, end: Peter presents the positive side, "they luxuriate in their own decelvings;" Jude, the negative, "feeding themselves without fear"). But several of the oldest MSS., Vulgate, Syriae, and Sahidic Versions read (as Jude), "In their own love feasts:" "their own" will then Imply that they pervert the love-feasts so as to make them subserve their owii. selfindulgent purposes. 14. full of adultery lit., "full of an adulteress," as though they carried about adulteresses always dwelling in tlieir eyes: the eye being the avenue of lust. [HoRNEius.] Bkngel makes the adulteress who
final execution. Sin is already its own penalty; hell will be its full development. 10. chiefly—they especially will be punished (Jude 8). alter—following after, lust of wncleannesa—defilement : " hankering after polluliug and unlawful use of the flesh." [Alford.] goveriiiuent —Greek, "lordship," "dominion" (Jude 8). Preminiptuous Greek, "Darers." Self-will begets presurnplioii. Presumptuously daring, are not afraid—though llieyare so Insignificant in might; Greek, "trenit)le not
" (Jude 8, end), speak evil of— Greek, "blaspheme." dignities—Om*, "glories." 11. which are—though they are. {greater than these blasphemers. Jude instances J/ic/ioei. nju;ain8t thein—against "dignities," as for instance, the fallen angels: once exalted, and still retaining traces of their former power and glory, railing accusation— f/rrrA-, "l)lasplieining Judgment" (Jude 9). before the I^ord— in the presence of the Lord, the Judge, In reverence, they abstain from Judgment. [Bengbl.] Judgment belongs to God, not the angels. How great Is the dignity of the saints who, as (;hrist'8 assessors, shall hereafter Judge angels! Meanwhile, railing judgments, though spoken with truth, rt<;ain»< dignities, as hv\nf^ uttered Irreverent-
fills their eyes, to be "alluring desire." that cannot cease—"that cannot he made to cease from sin." beguiling—" laying baits for." unstable—not firmly established In faith and piety, heart—not only the eyes, which are tht^ channel, but the heart, the fountain-head of lust. Job 31. 7, "Mine heart walked after mine eyes." covetous practices—The oldest MSS. read singular, "covetousuess." cursed children—rather as Greek, "children of curse," i. e., devoted to tho curse. Ctcrsing and
covetoiisne.is, as in Balaam's case, often go together: the curse he designed for Israel, fell on Israel's foes and on himself. True believers bless, anil curse not, and so are
ly, are of the nature of "blasphemies" (f/rcfA- .• 1 Corinthians }. 4, 5). If superior angels dare not, as l)eing In the pre.Nence of God, the Judge, speak evil even of the bad angels, how awful the presumption of those who speak evil blasphemously of good "dignities." 2 Samuel 10.7,
blessed. 15. have—Some of the seducers are spoken of as already come, others as yet lo come, following—out: so the Greek, the way—{Numbers 22. 2;^, 32; Isaiah 50.
11.) son of Ilosor—the same as Jieor (Numliers 22.5). This word was adoi)ted, perhaps, because tlu^ kindred word Ila.iar means flesh; and Balaam Is Justly termed sou of carnality, as covetous, and th(! entlcer of Israel to lust. loved the wages of unrighteousness—and therefore wislied (In order to gain them from Hahik) to curs« Israel whom God had blessed, and at last gave the liclU Ish counsel, that the only way to brln^^God's curse on Is« htel was lo (Millce them to fleshly lust and idolatry, which often go together. 10. was rebuked— (.ii-ciA-, "had a rebuke," or conviction; an cxj^osurc of his sptH'.ious wickedness on his being tested (tho root verb of the Greek noun means to convict on testing). Ma— Greek, " his own :"
8, Slilmcl ; Numbers 18. 2, 3, Korah, &c., referreil to also in Jude 11; Numbers I'i. 8, "Were ye (Aaron and Miriam) not afraid to speak evil of my servant Moses?" The angels who sinned still retain the Indelible Impress ol majesty. Katan Is still "a strong man:" "prince of tliis world ;" and under him are " principalities, powers, rulers of the darkness of tills world." We are to avolil Irreverence in regard to them, not on their account, but on acSOUnlof God. A warning to those who use .Satan's name Irreverently and In blasphemy. "When tlie ungodly suraetli Uatan, he curseth his own soul." lH. (Jude 10. l!l). But—In contrast to the "angels," v. II. brute— "Irrational." In contrast to anytL'. that "excel in 520
his own beast convicted him of his own Iniquity. a»« -
Tne Wicked Principles nf Seducers Described. 1 PETER III. The Cerl'iivly rf r/ir/x/'s Second Coming
felt it less necpssiiry to write. [l^KNfjFi,.] unto you—The Sri-oiiil Kpistli-, lliounh iiiorc nc!ii i ;il in its address, yet
lit., "beast of burden;" the ass was the ordinary animal nsed in riding in Palestine, dumb — G'/ ec/c, " voici-lessspcaking in man's voice :'' marking the marvellDus nature of thf miracle, forbnde — " hiiulereil." It was not the words of the ass (lor it merely deprecateti his beating
i/!(,7»((<?(7 especially I lie suiiie persons :is the First Epistle was purticulaiiy addressed to. pui c — ra., " pure wlien examined liy sunlight ;" "sincere." Adulterated with no error. Opposite to " having tlie understanding daritried." Alfoud explains. The mind, will, ami affection, in relation to the outer world, being turiu-d to God [the iSun of the soul], and not obscured by fleshly and selfish regards, by way of Greek, "in," in putting you in remembrance (ch. 1. 12, 13). Ye already know {v. 'Si; it is only needed that I remind you (Jude 5). 3. prophets—of the Old Tes-
It), but the miraculous foci of its speakiny at all, wliicli wit/i-
liood Balaam's perversity in desiring to go after God had forbidden him in the first instance. Thus indirectly tlie
ass, and directly the angel, rebuked his worse tlian asinine obstinacy; t\\e sl&s turned aside at the sight of the angel, but Balaam, after God had plainly said, Thou shalt not
go, persevered in wishing to go for gain ; thus the ass, in
tament. of us—The oldest MSS. and I'^^^ci^e read, "And of the commandment of the Lord and Saviour (declared) by YOUK apostles" (so "apostle of the Gentiles," Romans
art, /orftade his madness. How awful a contrast—a (iuwift
beast forbidding an inspired prophet! 17. (Jude 12, 13.) wells—"clouds" in Jude; both promising (cf. v. 19) water, but yielding none; so their "great swelling words" are found on trial to be but "vanity" (ti. 18). clouds— The oldest MSS. and versions read, "mists," dark, and not transparent and bright as "clouds" often are, whence the
11. 13)—the apostles who live among yoa in the jiresent time, In contrast to the Old Testament " prophets." 3. Knowing this first—from the word of the apostles, shall come —their very .scoffing shall confirm the truth of the prediction, scoffers—The oldest MSS. and Vulgate add, " (scoffers) iyi (i. e., with) scoffing." As Revelation H. 2, " Harping with harps." walking after their own lusts—(Ch. 2. 10; Jude 16. 18). Their own pleasure is their sole law, unrestrained by reverence for God. 4. (Cf. Psalm 10. 11; 73.
latter term is applied sometimes to tlie saints ; fit emblem of the children of darkness. "Clouds" is a transcriber's correction from Jude 12, where it is appropriate, "clouds
. . . without water" (promising what they do not perform); but not here, "mists driven along by a tempest." mist blackness ; "the chilling horror accornpanj'ing dark-
11.) Presumptuous skepticism and lawless lust, setting nature and its so-called laws above the God of nature and revelation, and arguing from the past continuity of nature's phenomena that there can be no future interruption to them, was the sin of the antediluvians, and shall be that of the scoffers in the lastdays. Where—Implying that it ought to have taken place before this, if ever it was to take place, but that it never will, the promise—which you, believers, are so continually looking for the fulfllment of {v. 13). What becomes of tlie promise which you tallc so much of? Ma—ChrisPs; the subject of prophecy from tlie earliest days, the fathers—to whom lite promise was made, and who rested all their hopes on i t. all things —in tlie natural world ; skeptics look not beyond this, as they were— contmue as they do ; as we see them to continue. From the time of the promise of Christ's coming as Saviour and King being given to the fathers, down to the present time, all things continue, and have continued, as they now are, from " tlie beginning of creation." The "scoffers" here are not necessarily al licisls, nor do they maintain that the world existed from eternity. They are willing to recognize a God, but not the God of revelation. They reason from seeming delay against the fulHIment of God's word at all. 5. Refutation ol ( heir scoffing from Scripture liistory. willingly—wilfully
ness." [Benoei^.] 18. allure— Gree^, "lay baits for." through Greek, "in;" the lusts of the flesh being the element IN which they lay their baits, much wantonness —Greek, "by licentiousness;" the bait whicli they lay. clean escaped Greek, " really," &c. But the oldest MSS. and Vidgate read, "scarcely," or " for but a little time;" scarcely have they escaped from them wlio live in error (the ungodly world), when they are allured by these seducers into sin again {v. 20). 19. promise . . . liberty (Christian)—these promises are instances of their "great swelling words" (u. 18). The liberty which they propose is such as fears not Satan, nor loathes the flesh. Pauline language, adopted by Peter here, and 1 Peter 2. 16, Note;
cf. ch.3. 15; Romans 6. l(J-22; 8. 15, 21; Galatians 5. 1, 13;
cf. John 8. 31. corruption— Note, v. 12, "destroyed . . . perish . . . corruption." of whom— "by whatever . . . by the same, &c." 30. after they— the seducers '•themselves" have escaped (v. 19; Note, Hebrews 6. 16). pollutions—which bring" corruption" (u. 19). through— G'ccci-, "IN." linowlcdge — Greek, "full and accurate knowledge." the L.ord and Saviour Jesus Christ—solemnly expressing in full the great and gracious One from wliom they fall, latter end Is worse . . . than the beginning —Peter remembers Christ's words. " Worse" stands opposed to "better" (u. 21). 31. the way of righteousness —" the way of truth" (u. 2). Christian doc^triiie, and " the knowledge of the Lord and Saviour," turn—back again ; so the Greek, from the holy commandment— tlie Gospel which enjoins holiness; in opposition to llieir corruptUm. " Holy," not that it makes holy, but because it onglit to be kept im iolate. [Tittmann.] delivered—once for all
; tlipy do not wish to know. Their ignorance is voluntary, they . . . are ignorant of—In contrast to v. 8, " Be not ignorant of this."
Lit., in both verses, "Tliis escapes theih not ice (sagacious philosopliers though they think thenisilves) ;" "let this not escape your notice." They obstinately shut their eyes to the .Scripture record of the creation and the deluge; the latter is the very parallel to the coming judgment by
admitting no turning back. SJa. But—You need not wonder at the event ; for dogs and swine they were before, and dogs and swine they will continue. They "scarcely" (v.
fire, which Jesus mentions, as Peter doubtless remembered, by the word of God—not by a fortuitous concurrence of atoms. [Alford.] of oUl~Grcck, " from of old ;' from the first beginning of all things. A confutation of their objection, "all things continuo as they were from THE BEGINNING OF CREATION." Before tlie fiood, the same objection to the possibility of tlie flood might have been urged with the same plausibility: The heavens (sky) and earth have been FitoM of oi.d, how unlikely then that they should not continue so ! liul, replies Peter, the flood came in spite of their reasonings; so will the conflagration of the earth come in spite of the ".scoffers" of the last days, changing the whole order of things (the present "world," or as Greek means, "order"), and introducing the new heavens and earth (v. 13). eArtb standing out of— Greek, "consisting of," t. e.. "formed out of the water." The waters under the (Irmamenl were at creation gathered together into one jilace, and the dry land emerged out of, and above them. In— rather, "bp means of the water," as a great instrument (along with
18) have escaped from their filthy folly, when tliey again are entangled in it. Then they seduce others who have in like manner "for a little time escaped from them that live In error" (t). 18). Peter often quoted Proverl)s in his First Epistle (1. 7; 2. 17; i. 8, 18; another proof that both Epistles come from the same writer.
Ver. 1-18. SURENESS of Christ's Coming, and its Accompaniments, Declared in Opposition to Scofkek;? about TO Arise. God's Long-Sukferi no a Motive to Repentance, as Paul's Eplstles Set Kokth ; Concluding Exhortation to Growth in the Knowledge OF Christ. 1. now—"This nowa second Kpistle I write." Therefore he had lately written the former Eplslle. The seven Catholic Epistles were written by James, John, and Jude, shortly before their deaths; previously, vhilst liavIng (he prospect of being still for some titne alive, they
fire) in the changes wrought on the earth's surface to pr©« pare It for man. Held together by the water. The eartb 521
TJie Godly Warned to Hasten their Repentance, 2 PETER III. and Exhorted by the Apostle to a Holy Life.
part; so also Paul (1 Thessalonlans 5. 2) and John (Revelation 3.3; llj. 15). tiie lieavens—which the scoffers say
arose out of the water bj/ the efficacy of the water itself. [TiTTMANN.] 6. Whereby— Greek, "IJy which" (plunil). By means of which lieavens and eartli (in respect to tlie WATERS wliich tlowetl together from both) the then world perished (i. e., in respect to its occupants, men and animals, and its then existing order: not was annihilated);
sliall "continue" as they are (v. 4; Matthew 24. 35; Revelation 21. 1). witli a great noise—with a rushing noise, like that of a whizzing arrow, or the crash of a devouring flame, elements—i/t« component materials of the world, [Wahl.J However, as " the works" in the earth are mentioned separately from " the earth," so it is likely by " elements," mentioned after "the heavens," are meant " the works therein," viz., the sun, moon, and stars (as ThkOPHILUS OF Antioch, p. 22, 148, 2*28; and Justin Martyk, Apology, 2. 44, use the word " elements") : these, as at creation, so in the destruction of the world, are mentioned. [Bengel.] But as "elements" Is not so used in Scripture Greek, perhaps it refers to the component materials of " the heavens," including the heavenly bodies; It clearly belongs to the former clause, "the heavens," not to the following, "the earth," &c. melt—be dissolved, as in ti. 11. the works . . . therein—of nature and of art. 11. Your duty, seeing that this is so, is to be ever eagerly expecting the day of God. tlien—Some oldest MSS. substitute "thus" for " then :" a happy refutation of the " thus" of the scof-
for in the flood "the fountains of the great deep were broken up" from the earth (1.) below, and " the windows of heaven" (2.) above " were opened." The earth was deluged by that water out of whicli it had originally risen.
7. (Cf. Job 28. 5, end.) which are now—" the postdiluvian visible world." In conti'ast to " that then was," v. fi. the same—Other oldest MSS. read, " His" (God's), kept In store— Greefc, " treasured up." reser^'ed—"kept." It
Is only God's constantly watchful providence which holds together the present state of things till His time
for ending it. 8. be not Ignorant—as those scoffers are (u. 5). Besides the refutation of them (d. 5-7) drawn from the history of the deluge, here he adds another (addressed more to believers than to the mockers), God's delay in fulfilling His promise is not, like men's delays, owing to inability or fickleness in keeping His word, but through "long-suffering." this one thing-as the consideration of chief importance (Luke 10. 42). one day . . . thousand years — Psalm 90. 4: Moses there says. Thy
fers, II. 4 {English Version, "AS they were," Greek, " thus"), shall be Greek, "are being (in God's appointment, soon to be fulfilled) dissolved ;" the present tense implying tlia certainty as though it were actually present, what manner of men to be—Exclauuvtory. How watcliful, prayer-
eternity, knowing no distinction between a thousand years and a day, is the refuge of us creatures of a day. Peter views God's eternity in relation to the last day: that day seems to us, short-lived beings, long in coming, but u'Hh
ful, zealous ! to be—not the mere Greek substantive verb of existence {einai), but (huparchein) denoting a state or condition in which one is supposed to be. [Tittmann.] What holy men ye ought to be found to be, when the event comes I This is " the holy commandment" mentioned in v. 2. conversation . . . gwUinesa—Greek pUu'al: Behaviours (towards men), godlinesses (or pieties towards God) in their manifold modes of manifestation. Vi. hasting luito with the utmost eagerness desiring [Wahl], praying for, and contemplating, thecomlngSaviourasat hand. The Greek may mean " hasten! ng (t. e., iirging onward [Al^ FOK0] the day of God;" not tliat God's eternal appointment of the time Is changeable, but God appoints as instruments of accomplishing those events which must be first before the day of God can come. By praying for His coming, furthering the preaching of the Gospel for a witness to nil nations, and bringing In those whom "the long-suffering of God" waits to save, we hasten
the Lord the interval is irrespective of the idea of long or short. His eternity exceeds all measures of time: to His Divine knowledge all future things are present: His power requires not long delays for the performance of His work: His long-suffering excludes all impatient expectation and eager haste, such as we men feel. He is equally blessed in one -day and in a thousand years. He can do the work of a thousand years in one day: so in v. 9 it
is Slid, "He is not slack," i.e., "slow:" He has alwaj-s the i/Ower to fulfil His " promise." tliousand years as one day—uo delay which occurs is long to God: as to a man of countless riches, a thousand guineas are as a single penny. God's ceonologe (eternal-ages measurer) differs wholly Irom man's hoi'ologe (ftour-glass). His gnomon (dial-pointer) shows all the hours at once in the greatest activity and in perfect repose. To 'Him the hours pass away, neither more slowly, nor more quickly, than befits His economy. There is nothing to make Him need either to hasten or delay the end. The words, " with the Lord" (Psalm 90. 4, "In thy sight"), silence all man's ol)jection8 on the ground of his incapability of understanding this. [Bengel.] 9. slack—slow, tardy, late; exceeding the due time, as tliough that time were already come. Hebrews
the coming of the day of God. The Greek verb Is always in New Testament used as neuter (as English Version here), not active; but the LXX. use it actively. Christ says, "Surely I come quickly. Amen." Our part Is to speed fo)-ward this consummation by praying, " Even so, come. Lord Jesus." the coming Greek, "presence" of a person: usually, of the Saviour, the day of Gotl-God has given many myriads of days to men: one shall be the great "day of God" Himself, wherein—rather as Greek, "on account of (or owing to) which" day. heavens —the upper and lower regions of the sky. melt—onr igneous rocks show that they were once In a liquid state. 13. Nevertheless-" But :" in contrast to the destructive
10. 37, " Will not tarry." his promise—which the scoffers cavil at. Ver. 4, "Where Is the promise?" It shall be surely fulfilled "according to His promise" (v. 13). some the "scollers." count—His promise to be the result of "slackness" (tardiness). long-suffering — waiting un-
til the full number of those appointed to "salvation" (v.
15) shall be completed, to us-ward—The oldest MSS., Vulyale, Nyriac, &c., read, " towards you." any—not desiring that, any, yea, even that the scoffers, should perish, which would be the result if He did not give si)ace for repentance, come s/o and be received to repentance: the (jreek implies, there Is room for their being received to repentance (cf. Greek, Mark 2. 2; John 8. 37). 10. The certainty, suddenness, and concomitant effects, of the coming of the day of the Lord. Faber argues from this tliat the niUleniiiiim, &e., must precede Christ's literal coming, not follow it. But "the day of the Lord" comprehends the wliole series of events, beglnnwig with the promlllcnnlal advent, and ending with the destrucdlon of the wicked, and final conflagration, and general Judgment (which last Intervenes between the conllagratlon and the renovation of the earth), will—Emphatlcal. lint (In spite of the mockers, and notwithstanding the delay) oome and be present the dayof the Lord sham,, as a llilt^f —Peter rcmcmberH and repeats his Ijord's Image (Luke
efl'ects of the day of God stand Its construct ive eli'ects. As the flood was the baptism of the earth, eventuating In a renovated earth, partially dellvei"ed from " the curse," so the baptism with fire shall purify the earth so as to be the renovated abo<le of regenerated man, wholly freed from the curse, his promise—(Isaiah (rt. 17; 6ii.'22.) The "we" Is not emphatlcal as In English Version, new heavens—new atmospheric heavens surrouiullng the renovated earth. rlgUteonHnvHa—duiellcth In that coming world as Its essential feature, all pollutions having been removed. 14. tliat ye . , . be found of him—" In Ills sight" [AlfokdJ, at Ills coming ; jilalnly Implying a per' sonal coming, without spot—at the coming marriage
feast of the Lamb, In contrast to ch. '2. 13, "Spots they are and blemishes while they feast," not having on the King's pure wedding garment. I>lnmeless — (1 Corinthians 1.8; Phlllpplans I. 10; 1 Thessalonlans 3. 13; 5.23.) in pence—Ip all lis aspc<'ts, towards (Jod, your own consciences, ani your fellow-men, and as Its consequence eternal blessedness: " the God of peace" will effect this /or
12.39, 41) used In the conversation In which he took a 622
Introduction 1 JOHN. Introduction,
yon. 15. account . . . the long-suiTeriiig ... is salvation—is designed for the salvation of those yet to be gathered into tlie Clmrch: whereas tliose scoffers "count
dice, foolish expectations, and carnal fancies, that make Scripture difficult. [Jeremy Taylor.] unlearned—Not those wanting human learning are meant, but those lacking the learning imparted by the Spirit. The humanly learned have been often most deficient in spiritual learning, and have originated many heresies. Cf. 2 Timolliy 2.
it (to be the result of ) slackness" on the Lord's part (v. 9). our beloved brother Paul—A beautiful instance of love and humility. Pe ter praises the very Epistles which contain his coudein nation, according (o the wisdom given uuto him—Adopting Paul's own language, 1 Corinthians
23, a different Greek word, " unlearned,'' lit., " untutored." When religion is studied as a science, nothing is moro abstruse; when studied in order to know our duly and practise it, nothing is easier, unstable—not yet estab-
3. 10, "A -icording lo the grace of God wliicli is yiven unto me as a wise master-builder." Supernatural and inspired wisdom " GIVEN" him, not acquired in human schools of learning, hath written— Gree^t aorist, "wrote," as a thing wholly pas<.- Paul was by this lime eitlier dead, or had ceased to minister lo them, to yon— Galudans, Ephesians, Colossians, the same region as Peter addresses. Cf. "in peace," t'. If, a practical exhibition of which Peter now gives in showing how perfectly agreeing Paul (who wrote the Epistle to the Galatians) and he are, notwithstanding the event recorded (Galatians2. 11-U). Colossians
lislied in what they have learned ; shaken by every seeming difficulty ; who, in perplexing texts, instead of waiting until God by His Spirit make them plain in comparing them with other Scriptures, hastily adopt distorted views, wrest—strain and twist (properly with a hand-sa-ew) what is straight in itself, e. g., 2 Timothy 2.18. other Scriptures—Paul's Epistles were, therefore, by this time, recognized in the Churcli, as "Scripture:" a term never applied in any of the fifty places where it occurs, save to the Old and New Testament sacred writings. Men in each Church having miraculous discernment of spirits would have prevented any uninspired writing from being put on a par with the Old Testament word of God; the apostles' lives also wese providentially prolonged, Paul and Peter's at least to thirty-four years after Christ's resurrection, John's to thirty years later, so that fraud in the canon is out of question. Tlie three
4. refers to Cfirist's second coming. The Epistle to the Hebrews, too (addressed not only to the Palestinian, butalso secondarily to the Hebrew Christians everywhere), may be referred to, as Peter primarily (though not exclusively) addresses in both Epistles the Hebrew Cliristians of the dispersion (JVole, 1 Peter 1. 1). Hebrews 9. 27, 28; 10. 2.5, 37, "speak of these things" (i'. 16) which Peter has been handling, viz., the coming of the day of the Lord, delayed through His " long-suffering," yet near and sudden. 16. also In all his Epistles—Romans 2. 4 is very similar to v.
first Gospels and Acts are included in " the other Scriptures," and perhaps ail the New Testament books, save Jolin and Revelation, written later, unto tikeir own destruction—not through Paul's fault (ch. 2. 1). 17. Ye Warned by the case of tliose " unlearned and unstable" persons {v. 16). knowing . . . before — the event, led away with—the very term, as Peter remembers, used by Paul of Barnabas' being "carried," Greek, led aivay with Peter and the other Jews in their hypocrisy, wicked "lawless," as in ch. 2. 7. fall from—((/race, Galatians 5.
15, beginning. The Pauline Epistles were by tliis time become the common property of all the churches. The "all" seems to imply they were now completed. The subject of the Lord's coming is handled, 1 Thessalonians 4. 13; 5.
11; cf. t). lOwith 1 Thessalonians 5.2. Still Peter distinguishes Paul's Epistle, or Epistles, " to you," from " all. his
(other) Epistles," showing that certain definite churches, or particular classes of believers, are meant by "you." in wMcttSpistles. The oldest MSS. read the feminine relative {hais); not as Received Text {hois), "in which things." some things hard to be understood viz., in reference to Christ's coming, e. g., the statements as to the man of sin and the apostas.y, before Clirist's coming. "Paul seemed thei-eby to delay Christ's coming to a longej period than the other apostles, whence some dov.bted altogether His coming." [Bengel.] Though there be some things hard to be understood, there are enough besides plain, easy, and sufficient for perfecting the man of God. "There is scarce anything drawn from the obscure places, but the same in other places maybe found most plain." [Augustine.] It is our own preju-
4: the true source of) "steadfastness" or stability in contrast with the "unstable" (v. 16): "established" (ch. 1.12):
all kindred Greek terms. Cf. Jude 20, 21. 18. grow—Not only do not " fall from" (v. 17), but groiv onward: the true secret of not going backward. Ephesians 4. 15, " Grow up into Him, the Head, Christ." g»-ace and . . . knowledge of . . . Christ—"the grace and knowledge of Christ" [Alford rightly] : the grace of which Christ is the author, and the knowledge of which Christ is the object, for ever Greek, "to the day of eternity:" the day that has no end ; " the day of the Lord," beginning with the Lord's coming.
THE FIRST GENERAL EPISTLE OF
JOHN. INTRODUCTION.
AUTHOliSHiP.—PoLYCARP, the disciple of John (ad Philippenses c. 7), quotes ch. 4. 3. 'Eviis.^ivB {Ecclesiastical Hi»'
lory 3. 39) says of Papias, a hearer of John, and a friend of Polycarp, "He used testimonies from the First Epistle of John." lREN.«;us, according to 'EiVa^'aiViS, (Ecclesiastical History 5. 8), often quoted this Epistle. So in his work Against Heresies (S. 15. 5, 8) he quotes from John by name, ch. 2. 18,40.; and in 3. 16, 7, he quotes ch. 4. 1-3; 6. 1,' and '2 John 7. 8. Clement of Alexandria (Slromala 2. 66, p. 461) refers to ch. 5. 16, as in John's larger Epistle. See other quo-
tations, Stromala 3. 32, 42 ; 4. 102. Tertuluan (A dversus Marcion 5. 18) refers to ch. 4. 1, &c. ; Adversus Pmrea«, c. 15, to 1 John 1. 1. See his other quotations, c. 2K ; and Contra Gnosticos, 12. Cyprian, Epistle 28 (24), quotes, as John's, ch. 2. 3,
4; and ZJe Oratione Domini o., quotes cn. 2. 15-17; and De Opere and Eteemos, ch. 1. 8: and De Bene Patientice 2., quotes ch.
2. 6. MuRATORi's fragment on the Canon states, "There are two of John (the Gospel and Epistle?) esteemed Catholic," and quotes ch. 1. 3. The Peschito Syriac contains it, Origen (in Eusebius 6. 2.5) speaks of the First Epistle as genQine, and " probably the second and third, though all do not recognize the latter two :" on the Gospel of John, torn. l."{.
vol. 2, he quotes ch. 1. 5. Dionysius of Alexandria, Orioen's scholar, cites the words of this Epistle as those of the Evangelist John. Eusebuts, Ecclesiastical History 3. 24, says, John's first Epistle and Gospel are aeknowledgeil wUhoui question by those of the present day, as well as by the an<;ients. So also Jkkomk, In Catalogue Bcclesiatticoruvt 80 52:i
Introduction. 1 JOHN, Introduction,
Scriptorum. The opposllion of COSMAS iKDicopH^trsTES, In the sixth centnn'. nnt' 'h-^t of JfAKClON becnnse onr Epia*
tie was inconsistent with his views, are of no weiglit against sucli irrefiagable testitiiony.
The internal evidence is equally strong. Neither tlie Gospel, nor our Epistle, can lie pri>noiinccil an imitation ; yet
botli, in style and modes of tliouglit, are evidently of tlie same mind. The iiulirkliml notices are not so numerous or obvious as in Paul's writings, as was to be expected in a Catholic Epistle; but sndi as tliere are accord Joim'a position. He implies his apostleshtp, and perhaps alUidos to his (lospel. and the atlcctionate tie which bound him as an aged pastor to his spiritual "children ;" and in ch. 2. IS, 19; 4. 1-3, he alludes to the false teachers aa known to hi.s readers ; and in ch. 5. 21 warns them against the idols of the surrounding world. It is no object ion ajjainst its authen-
ticity, that the doctrine of the Word, or Divine second Person, existing from everlasting, and in due time made flesh, appears in it, as also in tlie Gospel, as opposed to the heresy of the IJocetje in the second century, who denied that onr Lord is come in the flesh, and maintained He came only in outward aemblance ; lor the same doctrine appears in Colossians 1. 15-18; 1 Timothy 3. 16; Hebrews 1. 1-3; and the gems of Docetism, though not fully developed till the second century, were in existence in the first. The Spirit, presclently tlirongh Jolm, puts the Church beforehand on
its guard against tlie coming heresy.
To Whom Addkessed.—AtJGUSTiNE, Quwst. Evo.ng., 2, 89, says tliis Epistle was written to the P<tr1hian». Bede, in a prologue to the seven Cutliolic Epistles, says that Atliaiiasins attests tlie same. By the ParthUins may be meant the Christiana living beyond the Euphrates in the Parthian territory, outside the Roman empire, " the Cliurch at Babylon elected together with " the churches in the Ephesian region, the quarter to which Peter addressed his Epistles. As Peter addressed the filock which John subsequently tended (and in which Paul had formerly ministered), so John, Peter's close companion alter the astrension, addresses the flock among whom Peter had l>een when he wrote. Thus "the elect lady " answers to "the Chuich elected together." See farther confirmation of this view in Introduction to 2 John. It is not necessarily an objection to this view that John never is known to have personally ministered in the Parthian territory. For neither did Peter personally minister to the churches in Pontus, Galatia, Cappadocia, Asia, Bithynia, though he wrote his Epistles to them. Moreover, in John's prolonged life, we cannot dogmatlcall)" assert that he did not visit the Parthian Christians, after Peter had ceaseil to minister to them, on the mere ground of absence of extant testimony to that efTect. This is as probable a view as Alford's, Ac, that in the passage of Augustine, " to the Parthians," is to be altered by conjectural emendation ; and that the Epistle is addressed to the churches at and around Ephesus, on the ground of the fatherly tone of aflTectionate address in it, implying his personal ministry among his readers. But his position, as probably the only surviving apostle, .iccords very well with his addressing, in a Catliolic Epistle, a cycle of churches which he may not have specially ministered to in pei-son, with afifectlonate fatherly counsel, by virtue of his general apostolic superintendence of all the cluirches.
Time and Place of "Wkitino.—This Epistle seems to have been written subsequently to his Gospel, as it assumes the reader's acquaintance with the Gospel facts and Christ's speeches, and also with the special aspect of the incarnate Word, as God manifest in the flesh, set forth more fully in his Gospel, The tone of address, as a father addressing
his "little children" (the continually-recurring terin), accords with the view that this Epistle was written in John's
old age, perhaps about 90 a. d. In ch. 2. 18, " It is the last time," probably does not refer to any particular event, as the destruction of Jerusalem, which was now many years past, but refers to the nearness of the I^ord's coming aa proved by the rise of Antichristian teachers, the mark of (lie last time. It was the Spirit'.s purpose to keep tl>e Church always expecting Christ as ready to come at any moment. The whole Christian age Is the last time in the sense that
Jio other dispensation Is to arise till Christ comes. Cf. "these last days," Helirewx I. 2. Ephesns ma.v be conjectured
to be the place whence It was written. The controversial allusion to the germs of Gnostic heresy accord with Asia Minor being the place, and the last part of the apostolic age the time, of writing this Epistle,
Contents.—The leading subject of the whole \s, fellowship xvith the Father and tlie Son (ch. 1. 3). Two principal divis-
ions may be noted, (1.) ch. 1. 5; 2. 28: the theme of this portion is stated at the outset, " Ood is light, and in Him is no
darkness at all;" consequently, in order to have fellowship witli Him, we must wallc in light; connected with which
Is the confession and subsequent /(»\<7n'CTtra,?o/ our sins tli rough ClirLit's propitiation and advocacy, wi thout which forgive-
ness there could be no light or fellowship with God : a farther step in thus walking in the light Is, positively keeping
Ood's commandments, the sum of whlclt is love, as opposed to hatred, the n<!me of disoljedience to God's word : nega-
tively, he exhorts them according to their several stages of spiritual growth, c/nV(Jre-ii,/a//icT.». jpyoK/j.or tneti. In consonance with their privileges as forgiven, knowing the Father, n\u\ having orercomc tlie wicked one, not to love the world, which is Incompatible with the Indwelling of the lore of the Father, and to be on their guard against the Antichristian
teachers already In the world, who were not of the Church, but of the world, against whom tlio true defence Is, that
his believing readers who have the anointing of God, should continue to abide in the Son and in the Father. (2.) The
second division (ch. 2. 29 to 5. 5) discusses the theme wltli which it opens, " He it rigtUeous ;" consequently (as In the
first division), " every one t/iat doeth righteousness is born of Him." Sonship In us involves our purifying ourselves as He
Is pure, even as we hope to see, and tlicrefore to be made like our Lord when He shall appear ; In this second, as in the
,flrst division, both a positive and a negative side are presented of "doing rlgliteousness as He is riglileous," involving
a contrast between the children of God and the children of the devil. Hatred marks the latter; Uwe, the former: this
love gives assurance of acceptance with God for ourselves and our prayers, accompanied us they are (v.'Si) with
Obedience to His great commandment, to "believe on Jesus, and love one another:" the seal {v. 20 of His dwelling In us and assuring our hearts. Is the Spirit which He hath given tis. In contrast to this (as In the first division), he warns
against false spirits, the notes of which are, denial of Christ, and adhei-ence to the world. iSonship, or birth of God Is,
then, more fully described : Its essential feature Is unslavlsli, free love to Hod, because Ood first loved us, and gave His Son
to die for tui, and consequent love to the brcllircn, grouiided on their being sons of God also like ourselves, and so victory
over the world : this victory being gained only by the man who believes in Jesus as tlie Son of (lod. (3.) 'The conclusion
eslablislies this lastcentral truth, on which rests our fellowship wllli (iod, Christ's having coine by the water of
the blood of atonement, and the ivitnessing Sjiirit, which i.« truth. As In the opening ho lested this cardlnnl truth on
the apostles' witness of the eye, the ear, and the touch, so now at I he close he rests It on God's witness, which Is accepted
by the believer, in contrast with the unbeliever, who makes Ood a liar. Then IVrllows his dosing statement of hia
reason for writing {eU. 5. J3.; cf. the corresponding cli. 1.1, at the beginning), namely, that briievei-s in Christ the Son of God may know that they h<*ve (now already) eternal life (the source of "Joy," ch. 1. 1 ; cf. similarly his object in writing the
Gospel, John '20. 31), ami so Im-ye conlldence as to their prayers being answered (corresponding toch. 3. '22 in the second
part) ; lor i,UKtttUce,,U)uir Inteecesslons for a sinning brother (unless his sin be a sin unto death). He closes with a brief
The Apostle's Authority, as an 1 JOHN I. Eye-witness of the Gospel Facts,
Bummiug up of the Instruction of the Epistle, the iiigh dignity, sanctity, and safety from evil of the children of God
In contrast to tlie sinful world, and a warning against idolatry, literal and spiritual : " Keep yourselves from idols." Though the Epistle is not directly polemical, the occasion wliicli suggested liis writing was probalily tlie rise of Antlchristian teachers; and, because he knew the spiritual character of tlie several classes whom he addresses, children,
youths, fathers, he feels it necessary to write to confirm them in the faith and joyful fellowship of the Father and Son, and to assure them of the reality of the things they Ijelieve, that so they may have the full privileges of believing.
Style.—His pe<-uliarity is fondness for aphorism and repetition. His tendency to repeat liis own phrases arises parjly from the aflectiouate, hortatory character of the Epistle; partly, also, from its Hebraistic form, abounding in parallel clauses, as distinguished from the Grecian and more logical style of Paul ; also, from his childlike simplicity of spirit, whicli, full of his one grand theme, repeats, and dwells on it with fond deliglit and enthusiasm. Moreover, as Alford well says, the appearance of uniformitj' is often produced by want of deep enough exegesis to discover the
real difterences in passages which seem to express tlie same. Contemplative, rather than argumentative, he dwells more on the general, than on the particular, on the inner, than on the outer Christian life. Certain fundamental truths he recurs again and again to, at one time enlarging on, and applying them, at another time repeating them in their condensed simplicity. The thoughts do not march onward by successive steps, as in the logical style of Paul, but rather in circle drawn round one central thought whidi he reiterates, ever reverting to it, and viewing it, now under 1*8 positive, now under its negative aspect. Many terms which in the Gospel are given as Christ's, in the Epistle appear as the favourite expressions of John, naturally adopted from the Lord. Thus the contrasted terms, "flesh" and "spirit," " light" an'd "darkness," "life" and "death," "abide in Him:" "fellowsliip with the Father and Son, and with one another," is a favourite phrase also, not found in the Gospel, but in Acts and Paul's Epistles. In him appears the harmonious union of opposites, adapting him for his high functions in the kingdom of God, contemplative repose of character, and at the same time ardent zeal, combined with burning, all-absorl)ing love: less adapted for active outward work, such as Paul's, than lor spiritual service. He handles Christian verities not a§ abstract dogmas, but as living realities, personally enjoyed in fellowship with God in Christ, and with the l)ri th-
ren. Simple, and at the same time profound, his writing is in consonance with his spirit, unrhetorical and undia-
lectic, gentle, consolatory, and loving: the reflection of the Spirit of Him in whose breast he lay at the last supper, and whose beloved disciple he was. Ewald in Alfoud, speaking of the "unruffled and heavenly repose'" whicli characterizes this Epistle, says, " It appears to be the tone, not so much of a father talking with his lieloved childn-n,
as of a glorified saint addressing mankind from a higher world. Never In any writing has the doctrine of heavenly love—a love working In stillness, ever unwearied, never exhausted—so thoroughly approved itself as in this Epistle.
John's Place in the Building up of the Church.—As Peter founded and Paul propagated, so John completed
the spiritual building. As the Old Testament puts prominently forward the fear of God, so John, the last writer of the New Testament, gives prominence to the love of God. Yet, as the Old Test,ament is not all limited to presenting the fear of God, but sets forth also His love, so John, as a representative of the New Testament, whilst breathing .so continually the spirit of love, gives also the plainest and most awful warnings against sin, in accordance with his original character as Boanerges, " son of thunder." His mother was Salome, mother of the sons of Zebedee, probably
sister to Jesus' mother (cf. John 19. 25, " His mother's sister," with Matthew 27. 56; Mark 15. tO), so that he was ciousin
to our Lord; to his mother, under God, he may have owed his first serious impressions. Expecting as she did the Messianic kingdom in glory, as appears from her petition (Matthew 20. 20-23), she doubtless tried to fill his young and ardent mind with the same hope. Neander distinguishes three leading tendencies in the development of the Cln is-
lian doctrine, the Pauline, the Jacobean (between whicli the Petri ne forms an Intermediate link), and the Johanneaii. John, in common with James, was less disposed to the intellectual and dialectic cast of thought; which distinguislies
Paul. He had not, like the apostle of the Gentiles, been brought to faith and peace through severe conflict ; but, like James, had reached his Christian individuality through a quiet development: James, however, had passed through a moulding in Judaism previously, which, under the Spirit, caused him to present Christian truth in connection with the law, in so far as the hitter in its spirit, tliough not letter, is permanent, and not abolished, but established under the Gospel. But John, from the first, had drawn his whole spiritual development from the personal view of Christ, the model man, and from intercourse .with Him. Hence, in his writings, everything turns on one simple contrast: divine ii/e in communion with Christ; deatli in separation from Him, as appears from liis characteristic phrases,
"life, lighi, truth ; death, darkness, lie." "As James and Peter mark tlie gradual transition from spiritualized Judaism
to the Independent development of ChrisLianilj", and as Paul represents the independent development of Chris-
tianity in opposition to llie Jewish stand-point, so the contemplative element of Jolm reconciles the two, and forms
the closing point in the training of the apostolic Church." [Neander.]
ling, than even seeing, "//aue heard . . . /lat'c seen" (per-
fects), as a possession still abiding with us; but in Greek (not as English Version "have," but simply) "looked upon" (not perfect, as of a continuing thing, but aorist, past time) wiiilst Clirist the incarnate Word was still with
Ver. 1-10. The Writer's Authority as an Eye-witness to THE Gospel Facts, Having Seion, He.vrd, and Handled Him who was fro.m the Beginning: His Object in Writing: His Message. Ik we would HAVE Fellowship with Him, we must Walk in Light, as He is Light, l. Instead of a formal, Jolin adoiUs a virtual address (cf. v. 4). To wisli jo// to I lie reader was the ancient customary address. The senti iice begun
U.S. "Seen,"riz., His glory, as revealed in tlie Transfiguration and in His miracles; and His passion and death in a real body of flesh and l)lood. " Looked upon" as a wondrous spectacle steadlastly, deeply, coiiteniplall vely ; so the Greek. Appropriate to John's coiUeinplati ve cliaracter. hands . . . hniidled—Tlinmas and llie otlu r tlisciples on distinct occasions after the resurrection. John himself had leant on Jtsus' breast at the last supper, (tontrast the wisest of (he he.illn ii ffiliny aftir (the same Greek as here; gropin;/ after WITH THE HANDS) if hap///
in V. 1 is broken ofl'hy the parenthetic v.2,and is resumed at I'. 3 with the repetttion of some wonls from v. 1. . Tliat which WM—not " began to be," ljut u>a.« essentially ((irei-k
een, not egeiteto) before He was manifested (r. 2) ; answering
to " Him that Is from the beyinniny" (ch. 2. 13) ; so Jolm's OoKpel, 1. 1, "In the beginning was the Word." Proverbs
the// might find God. Tills proves against .So( inians he is here speaking of the persinial incarnate Iford, not of
8. 2!i, " I was set up from everIa8tlng,/rom the hef/inning, or fer llieeartli was." we—apostles, heard . . . seen . . , looked upon . . . handled—A series rising in gradation.
Clirlst's teaching (vom the beginning of His otlVidal lite, of—"concerning;' lollowing "heard." "Heard" is tho verb most applying to the purpose of llie Epistle, rt2., tb»
Heeiiiy Im a more convlnciinr proof than hearing of; hand-
62o
The Apostle's Message to the Brethren. 1 JOHN I. 27ie Blond of Chi Isl Cleanses from all Sim.
truth which John had heard concerning the WorO of life,
the embodiment of "the message," representing fully In
all His sayings, doings, and sutTerings, Him who is Light. 6. say—profess, have fellowsliip witSi Iiim—
1. e., (Christ) the Word who is the life. " Heard," viz., from Christ Himseif, including all Christ's teacliings about Himself. Therefore he puts "of," or " concerning," before " the word of life," which is inapplicable to any of the verbs except "heard;" also "heard" is the only one of the verbs which he resumes at v. 5. 2. the life—Jesus, " the Word of life." was manifested—who had previously been "with the Father." sl\.ow—translate a,s in i;. 3, "declare" (cf. v. 5). Declare rs the general term; xvrite \s the particular (v. 4). that eternal life Greek, " the life whicli
(i'. 3.) The essence of the Christian life, walls—in inv.-ard and outward action, whithersoever we turn ourselves. [Bengei,.] in darkness Greek, "in the darkness;" opposed to " the light" (cf. ch. 2. 8, 11). lie—(Ch. 2. 4.) do no* —in 7?rac<!ce, whatever vce say. tlie tnith—(Ephesians 4.
21 ; John 3. 21.) 7. Cf. Ephesians 5. 8, 11-14. " We walk ;" " God IS (essentially in His very nature as 'the light,' v. 5) in the light." Walking in the ?i(;7i?, the element in which God himself is, constitutes the test of fellowship with Him. Christ, like us, walked in the light (ch. 2. 6). AlFORB notices. Walking in the light as he is in the light, ia no mere imitation of God, but an identity in the essetttial element of our daily walk with the essential element of God's eternal being, we liave fellowship one witli anotlier—and of course with God (to be understood from v. 6), without having fellowship with whom there can be no true and Christian fellowshipfliie with another (cf. t\ 3). and— as the result of " walking in the light, as He is in the light." the blood of Jesus . . . cleanseth us from all sin—daily contracted through the sinful weakness of the flesh, and the power of Satan and the world. He Is speaking not of justification through His blood once for all, but of the present sanctification (" cleanseth " is present) which the be-
is eternal." As the Epistle begins, so it ends with "eternal life," which we shall ever enjoy with, and in, Him who is "the life eternal." which Greek, "the which," the before-mentioned (v. 1) life ivhich was witli the Father "from the beginning" (cf. John 1. 1). This proves the distinctness of the First and Second Persons in the one Godhead. 3. Tliat which we have seen and lieard —Resumed from u. 1, wherein the sentence, being interrupted by V. 2, parenthesis, was left Incomplete, declare we unto you—Oldest MSS. add also; unto yoxi n?so who have not seen or heard Him. that ye also may liave fellowsliip with ws—that ye also who have not seen, may have the fellowship with us which we who have seen en-
joy; what that fellowship consists in he proceeds to state, "Our fellowship is with the Father and with His Son." Faith realizes what we have not seen as spiritually vis-
liever, walking in the light anA having feltou'ship with God and the saints, enjoys as His privilege. Cf. John 13. 10, Greek, " He that has been bathed, needeth not save toivash his feet, but Is clean every whit." Cf. v. 9, " cleanse us from all unrighteousness," a further step besides "fox-giving us our sins." Christ's blood is the cleansing mean, whereby gradually, being already justified and In fellowship with God, we become clean from all sin which would mar our fellowship with God. Faith applies the cleansing, purifying blood. Some oldest MSS. omit " Christ," others retain it. 8. The co7ifessio7i of sins is a necessary consequence of "walking In the light" (r. 7). "If thou shalt confess thyself a sinner, the trutJi is in thee; for the truth
ible; not till by faith we too have seen, do we know all the excellency of the true Solomon. He Himself is ours
He in us and we in Him. We are "partakers of the Divine nature." We know God only by liaving fellowship with Him ; He may thus be known, but not comprehended. The repetition of " witli" before the " Son," distinguislies the person*, whilst the fellowship or commtmion with both Father and Son, implies their unity. It is not added, "and Willi the Holy Ghost ;" for it is 6j/ the Holy Ghost or Spirit of the Father and Son in us, that we are enabled
to have fellowship tvith the Father and Son (cf. ch. 3. 24). Believers enjoy tlie fellowship of, but not with, the Holy
Oliost. "Through Christ God closes up the chasm that separated Him from the human race, and" imparts Him-
Is itself liglit. Not yet has thy life become perfectly
light, as sins are still In thee, but yet thou hast already begun to be illuminated, because there Is In thee confession of sins." [Augustine.] that we have no sin- "Have," not "have had," must refer not to
self to tliem in tlie communion of the Divine life." [NeANDER.] 4. these tilings—and none other, viz., this whole
lipistle. write we unto yon—Some oldest MSS. omit "unto you," and emphasize " we." Thus the antithesis
tl)e past sinful life whilst unconverted, but to the present state wherein believers have sin even still. Observe, " sin " Is in the singular ; "(confess our) sins " (v. 9) In the plural. Sin refers to the corruption of the old man still present In us, and the stain created by the actual flowing from that old nature In us. To confess our need of cleansing from present.'iin is essential to "walking in the light;" so far Is the presence of some sin Incompatible with our
is between " we" (apostles and eye-witnesses) and "your."
We write thus, tliat your joy may be full. Other oldest MSS. and versions read "OUR joy," viz., that our joy may be
jillcd full by bringing you also into fellowsliip witli the p'ather and Son. Cf. John 4. 30, end; I'hilippians 2. 2, "Fulfil ye my joy," 16; and 4. 1; 2 John 8. It is possible that "your" may be a correction of transcribers to nuike this verse harmonize with John I.'). 11 ; 10. 24; however, as John often repeats favourite plir.ases, lie may do so here, so "your" may be from himself. So 2 John 12, "your" in oldest MSS. The authority of MSS. and versions on both Hides here Is almost evenly balanced, (,'lirlst Himself Is the source, object, and centre of His people's joy (cf. v. 3, end); It Is in fellowship with H\m that wo have^Vji/, the fruit
in ^/le 97ia!>i " wallving in light." But the believer hates, confesses, and longs to be delivered fi'om all sin, which
Is darkness. "They who defend Uieir sins, will see in the great day whether their sins can defend them." deceive ourselves—We cannot deceive God; we only make ourselves to err from the right path, tlie triitli—(Ch. 2. 4.) True faith. " The truth respecting God's holiness and our sinfulness, which Is the very flrstspark of light in us, liaa no place In us." [Alford.] 9. eonfesu—with the Hps, speaking from a contrite heart; Involving also confession
f of faith. 5. First division of the body of the Epistle (cf. Tniroduction). declare Greek, "announce;" report in turn; a different Greek word from v. 3. As the Son announced the message hoard from the Father as His apostle, so the Son's apostles announce? what tliey have heard from the Son. John nowhere uses the term "Gospel ;" but the tvitness or testimony, the word, the truth, and
to our fellow-men of ofr<>nces committed against them, he —God. falllifnl—to His own promises; "true" to His word. Just—Not merely the mercy, but the justice ov righteousness of God Is set forth in the redemption of the penitent believer In Christ. God's promises of mercy, to which He is faithful, are In accordance with lUsjustice, to —Greek, " in order that." His forgiving usoursinaand clean-
iiere the message. Ood ia llRlit^—What light Is In tJio natural world, that God, the source of even material light.
Is in the sjii ritual, the fountain of wisdom, purity, bi auly, joy, and glory. As all material life and growth depends on light, HonW spiritual life and growth depends on (Jon. As God hero, so Christ, In ch. 2. 8, Is called "(he true
sing nsfrnm, Is In furtherance of the mds of His eter-
1M\\ faithfulness and justice, forgive—remitting the guilt, cleanse—purify from all llllhlness, so that henceforth we more and more become free from the presence of slu through the Spirit of sanctification (cf. Hebrews 9. 14 ; and above, Aote, v. 7). uiirlj;liteou8neM«—oflensi vo to lllm who "Isjust" or righteous; called "sin," r. 7, because "sin
light." no dnriuieH« at all—Strong negation; Greek, "No, not even one speck of <lnrkness;" no Ignorance, error, untruthfulness, sin, or death. John heard this from Clii lst, not only In express words, but In His acted words, d/z.. Ills whole manifestation In Ihedesh as " the brightness of the Father's glory." Christ Himself was 526
is the transgression of the law," and the law Is the expresslou of God's righteousness so that Is unright'
Tlie Brethren Comforted against Sins of Infirmity. 1 JOHN II. To Know God we must Keep His Commandrnenls.
eousness. 10. Parallel to v. 8. we have not sinned—referring to the commissiou of actual sins, even alter regeneration and conversion ; whereas In v. 8, " we have no
the sinner. " There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he locclh him." [Bishop Pearson.] The only other place 'in the New Testament where Greek propitiation occurs, is ch. 4. 10; it answers in LXX. to Hebrew caphar, to effect an atonement or reconciliaHon with G(^l; and in Ezekiel 44. 29, to the sin-offering. In Romans 3. 25, Greek, it is "propitiatory," i, e., the mercy-seat, or lid of the ark whereon God, represented by the Shekinah glory above it, met His people, represented by the high priest who sprinkled the blood of the sacrifice on it. and Greek" yet." ours—believers: not Jews, in contrast to Cf^ntiles; for he is not writing to Jews (ch. 5. 21). also for the sins of the whole world—Christ's advocacy is limited to believers (v. 1; ch.l. 7): His piropitia<ion extends as widely as sin extends: Note, 2 Peter 2. 1, " Denying the Lord that bought them." "The whole world" cannot be restricted to the 6e/tet'(;i.r/ portion of the world
sin,'' refers to the present guilt remaining (until cleansed) from the actual sins committed, and to the sin of our corrupt old nature still adiiering to us. The perfect " have . . . sinned " brings down the commission of sins to the present time, not merely sins committed be/ore, but