1 John 5

1Jn 5:13-16 . The sin unto death, and the sin not unto death, 1Jn 5:16 , 1Jn 5:17 . He that is born of God sinneth not, 1Jn 5:18 . The whole world lieth in the wicked one, 1Jn 5:19 . Jesus is come to give us understanding, that we may know the true God, 1Jn 5:20 . All idolatry to be avoided, 1Jn 5:21 . Verse 1 Whosoever believeth, etc. - Expressions of this kind are to be taken in connection with the subjects necessarily implied in them. He that believeth that Jesus is the Messiah, and confides in him for the remission of sins, is begotten of God; and they who are pardoned and begotten of God love him in return for his love, and love all those who are his children. Verse 2 By this we know that we love the children of God - Our love of God's followers is a proof that we love God. Our love to God is the cause why we love his children, and our keeping the commandments of God is the proof that we love him. Verse 3 For this is the love of God - This the love of God necessarily produces. It is vain to pretend love to God while we live in opposition to his will. His commandments - To love him with all our heart, and our neighbor as ourselves, are not grievous - are not burdensome; for no man is burdened with the duties which his own love imposes. The old proverb explains the meaning of the apostle's words, Love feels no loads. Love to God brings strength from God; through his love and his strength, all his commandments are not only easy and light, but pleasant and delightful. On the love of God, as being the foundation of all religious worship, there is a good saying in Sohar Exod., fol. 23, col. 91: "Rabbi Jesa said, how necessary is it that a man should love the holy blessed God! For he can bring no other worship to God than love; and whoever loves him, and worships him from a principle of love, him the holy blessed God calls his beloved." Verse 4 Whatsoever is born of God - Παν το γεγεννημενον· Whatsoever (the neuter for the masculine) is begotten of God: overcometh the world. "I understand by this," says Schoettgen, "the Jewish Church, or Judaism, which is often termed עולם הזה olam hazzeh, this world. The reasons which induce me to think so are, 1. Because this κοσμος, world, denied that the Messiah was come; but the Gentiles did not oppose this principle. 2. Because he proves the truth of the Christian religion against the Jews, reasoning according to the Jewish manner; whence it is evident that he contends, not against the Gentiles, but against the Jews. The sense therefore is, he who possesses the true Christian faith can easily convict the Jewish religion of falsity." That is, He can show the vanity of their expectations, and the falsity of their glosses and prejudices. Suppose we understand by the world the evil principles and practices which are among men, and in the human heart; then the influence of God in the soul may be properly said to overcome this; and by faith in the Son of God a man is able to overcome all that is in the world, viz., the desire of the flesh, the desire of the eye, and the pride of life. Verse 5 He that believeth that Jesus is the Son of God? - That he is the promised Messiah, that he came by a supernatural generation; and, although truly man, came not by man, but by the power of the Holy Ghost in the womb of the Virgin Mary. The person who believes this has the privilege of applying to the Lord for the benefits of the incarnation and passion of Jesus Christ, and receives the blessings which the Jews cannot have, because they believe not the Divine mission of Christ. Verse 6 This is he that came by water and blood - Jesus was attested to be the Son of God and promised Messiah by water, i.e. his baptism, when the Spirit of God came down from heaven upon him, and the voice from heaven said, This is my beloved Son, in whom I am well pleased. Jesus Christ came also by blood. He shed his blood for the sins of the world; and this was in accordance with all that the Jewish prophets had written concerning him. Here the apostle says that the Spirit witnesses this; that he came not by water only - being baptized, and baptizing men in his own name that they might be his followers and disciples; but by blood also - by his sacrificial death, without which the world could not be saved, and he could have had no disciples. As, therefore, the Spirit of God witnessed his being the Son of God at his baptism, and as the same Spirit in the prophets had witnessed that he should die a cruel, yet a sacrificial, death; he is said here to bear witness, because he is the Spirit of truth. Perhaps St. John makes here a mental comparison between Christ, and Moses and Aaron; to both of whom he opposed our Lord, and shows his superior excellence. Moses came by water - all the Israelites were baptized unto him in the cloud and in the sea, and thus became his flock and his disciples; 1Cor 11:1 , 1Cor 11:2 . Aaron came by blood - he entered into the holy of holies with the blood of the victim, to make atonement for sin. Moses initiated the people into the covenant of God by bringing them under the cloud and through the water. Aaron confirmed that covenant by shedding the blood, sprinkling part of it upon them, and the rest before the Lord in the holy of holies. Moses came only by water, Aaron only by blood; and both came as types. But Christ came both by water and blood, not typically, but really; not by the authority of another, but by his own. Jesus initiates his followers into the Christian covenant by the baptism of water, and confirms and seals to them the blessings of the covenant by an application of the blood of the atonement; thus purging their consciences, and purifying their souls. Thus, his religion is of infinitely greater efficacy than that in which Moses and Aaron were ministers. See Schoettgen. It may be said, also, that the Spirit bears witness of Jesus by his testimony in the souls of genuine Christians, and by the spiritual gifts and miraculous powers with which he endowed the apostles and primitive believers. This is agreeable to what St. John says in his gospel, Joh 15:26 , Joh 15:27 : When the Comforter is come, the Spirit of truth, which proceedeth from the Father, he shall testify of me; and ye also shall bear witness, because ye have been with me from the beginning. This place the apostle seems to have in his eye; and this would naturally lead him to speak concerning the three witnesses, the Spirit, the Water, and the Blood, 1Jn 5:8 . Verse 7 There are three that bear record - The Father, who bears testimony to his Son; the Word or Λογος, Logos, who bears testimony to the Father; and the Holy Ghost, which bears testimony to the Father and the Son. And these three are one in essence, and agree in the one testimony, that Jesus came to die for, and give life to, the world. But it is likely this verse is not genuine. It is wanting in every MS. of this epistle written before the invention of printing, one excepted, the Codex Montfortii, in Trinity College, Dublin: the others which omit this verse amount to one hundred and twelve. It is wanting in both the Syriac, all the Arabic, Ethiopic, the Coptic, Sahidic, Armenian, Slavonian, etc., in a word, in all the ancient versions but the Vulgate; and even of this version many of the most ancient and correct MSS. have it not. It is wanting also in all the ancient Greek fathers; and in most even of the Latin. The words, as they exist in all the Greek MSS. with the exception of the Codex Montfortii, are the following: - " 1Jn 5:6 . This is he that came by water and blood, Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness because the Spirit is truth. 1Jn 5:7 . For there are three that bear witness, the Spirit, the water, and the blood; and these three agree in one. 1Jn 5:9 . If we receive the witness of man, the witness of God is greater, etc." The words that are omitted by all the MSS., the above excepted, and all the versions, the Vulgate excepted, are these: - [In heaven, the Father, the Word, and the Holy Spirit, and these three are one, and there are three which bear witness in earth]. To make the whole more clear, that every reader may see what has been added, I shall set down these verses, with the inserted words in brackets. " 1Jn 5:6 . And it is the Spirit that beareth witness, because the Spirit is truth. 1Jn 5:7 . For there are three that bear record [in heaven, the Father, the Word, and the Holy Ghost, and these three are one. 1Jn 5:8 . And there are three that bear witness in earth],the Spirit, and the water, and the blood, and these three agree in one. 1Jn 5:9 . If we receive the witness of men, the witness of God is greater, etc." Any man may see, on examining the words, that if those included in brackets, which are wanting in the MSS. and versions, be omitted, there is no want of connection; and as to the sense, it is complete and perfect without them; and, indeed much more so than with them. I shall conclude this part of the note by observing, with Dr. Dodd, "that there are some internal and accidental marks which may render the passage suspected; for the sense is complete, and indeed more clear and better preserved, without it. Besides, the Spirit is mentioned, both as a witness in heaven and on earth; so that the six witnesses are thereby reduced to five, and the equality of number, or antithesis between the witnesses in heaven and on earth, is quite taken away. Besides, what need of witnesses in heaven? No one there doubts that Jesus is the Messiah; and if it be said that Father, Son, and Spirit are witnesses on earth, then there are five witnesses on earth, and none in heaven; not to say that there is a little difficulty in interpreting how the Word or the Son can be a witness to himself." It may be necessary to inquire how this verse stood in our earliest English Bibles. In Coverdale's Bible, printed about 1535, for it bears no date, the seventh verse is put in brackets thus: - And it is the Sprete that beareth wytnes; for the Sprete is the truth. (For there are thre which beare recorde in heaven: the Father, the Woorde, and the Holy Ghost, and these thre are one.) And there are thre which beare record in earth: the Sprete, water, and bloude and these thre are one. If we receyve, etc. Tindal was as critical as he was conscientious; and though he admitted the words into the text of the first edition of his New Testament printed in 1526, yet he distinguished them by a different letter, and put them in brackets, as Coverdale has done; and also the words in earth, which stand in 1Jn 5:8 , without proper authority, and which being excluded make the text the same as in the MSS., etc. Two editions of this version are now before me; one printed in English and Latin, quarto, with the following title: - The New Testament, both in Englyshe and Laten, of Master Erasmus translation - and imprinted by William Powell - the yere of out Lorde M.CCCCC.XLVII. And the fyrste yere of the kynges (Edw. VI.) moste gratious reygne. In this edition the text stands thus: - And it is the Spirite that beareth wytnes, because the Spirite is truth (for there are thre whiche beare recorde in heaven, the Father, the Worde, and the Holy Ghost, and these thre are one.) For there are thre which beare recorde, (in earth), the Spirite, water, and blode, and these thre are one. If we receyve, etc. The other printed in London "by William Tylle, 4to; without the Latin of Erasmus in M.CCCCC.XLIX. the thyrde yere of the reigne of our moost dreade Soverayne Lorde Kynge Edwarde the Syxte," has, with a small variety of spelling, the text in the same order, and the same words included in brackets as above. The English Bible, with the book of Common Prayer, printed by Richard Cardmarden, at Rouen in Normandy, fol. 1566, exhibits the text faithfully, but in the following singular manner: - And it is the Spyryte that beareth witnesse, because the Spyryte is truthe. (for there are three which beare recorde in heaven, the Father, the Woorde, and the Holy Ghost; and these Three are One) And three which beare recorde* (in earth) the Spirite, and water, and bloode; and these three are one. The first English Bible which I have seen, where these distinctions were omitted, is that called The Bishops' Bible, printed by Jugge, fol. 1568. Since that time, all such distinctions have been generally disregarded. Though a conscientious believer in the doctrine of the ever blessed, holy, and undivided Trinity, and in the proper and essential Divinity of our Lord Jesus Christ, which doctrines I have defended by many, and even new, arguments in the course of this work, I cannot help doubting the authenticity of the text in question; and, for farther particulars, refer to the observations at the end of this chapter. Verse 8 The Spirit, and the water, and the blood - This verse is supposed to mean "the Spirit - in the word confirmed by miracles; the water - in baptism, wherein we are dedicated to the Son, (with the Father and the Holy Spirit), typifying his spotless purity, and the inward purifying of our nature; and the blood - represented in the Lord's Supper, and applied to the consciences of believers: and all these harmoniously agree in the same testimony, that Jesus Christ is the Divine, the complete, the only Savior of the world." - Mr. Wesley's notes. By the written word, which proceeded from the Holy Spirit, that Spirit is continually witnessing upon earth, that God hath given unto us eternal life. By baptism, which points out our regeneration, and the renewing of the Holy Ghost, and which is still maintained as an initiatory rite in the Christian Church, we have another witness on earth of the truth, certainty, importance, and efficacy of the Christian religion. The same may be said of the blood, represented by the holy eucharist, which continues to show forth the death and atoning sacrifice of the Son of God till he comes. See the note on 1Jn 5:6 . Verse 9 If we receive the witness of men - Which all are obliged to do, and which is deemed a sufficient testimony to truth in numberless cases; the witness of God is greater - he can neither be deceived nor deceive, but man may deceive and be deceived. Verse 10 He that believeth on the Son of God - This is God's witness to a truth, the most important and interesting to mankind. God has witnessed that whosoever believeth on his Son shall be saved, and have everlasting life; and shall have the witness of it in himself, the Spirit bearing witness with his spirit that he is a child of God. To know, to feel his sin forgiven, to have the testimony of this in the heart from the Holy Spirit himself, is the privilege of every true believer in Christ. Verse 11 This is the record - The great truth to which the Spirit, the water, and the blood bear testimony. God hath given us eternal life - a right to endless glory, and a meetness for it. And this life is in his Son; it comes by and through him; he is its author and its purchaser; it is only in and through Him. No other scheme of salvation can be effectual; God has provided none other, and in such a case a man's invention must be vain. Verse 12 He that hath the Son hath life - As the eternal life is given In the Son of God, it follows that it cannot be enjoyed without him. No man can have it without having Christ; therefore he that hath the Son hath life, and he that hath not the Son hath not life. It is in vain to expect eternal glory, if we have not Christ in our heart. The indwelling Christ gives both a title to it, and a meetness for it. This is God's record. Let no man deceive himself here. An indwelling Christ and Glory; no indwelling Christ, No glory. God's record must stand. Verse 13 That ye may know that ye have eternal life - I write to show your privileges - to lead you into this holy of holies - to show what believing on the Son of God is, by the glorious effects it produces: it is not a blind reliance for, but an actual enjoyment of, salvation; Christ living, working, and reigning in the heart. And that ye may believe - That is, continue to believe: for Christ dwells in the heart only by Faith, and faith lives only by Love, and love continues only by Obedience; he who Believes loves, and he who Loves obeys. He who obeys loves; he who loves believes; he who believes has the witness in himself: he who has this witness has Christ in his heart, the hope of glory; and he who believes, loves, and obeys, has Christ in his heart, and is a man of prayer. Verse 14 This is the confidence - Παρῥησια, The liberty of access and speech, that if we ask any thing according to his will, that is, which he has promised in his word. His word is a revelation of his will, in the things which concern the salvation of man. All that God has promised we are justified in expecting; and what he has promised, and we expect, we should pray for. Prayer is the language of the children of God. He who is begotten of God speaks this language. He calls God Abba, Father, in the true spirit of supplication. Prayer is the language of dependence on God; where the soul is dumb, there is neither life, love, nor faith. Faith and prayer are not boldly to advance claims upon God; we must take heed that what we ask and believe for is agreeable to the revealed will of God. What we find promised, that we may plead. Verse 15 And if we know that he hear us - Seeing we are satisfied that he hears the prayer of faith, requesting the things which himself has promised; we know, consequently, that we have the petitions - the answer to the petitions, that we desired of him; for he cannot deny himself; and we may consider them as sure as if we had them; and we shall have them as soon as we plead for and need them. We are not to ask to-day for mercy that we now need, and not receive it till to-morrow, or some future time. God gives it to him who prays, when it is needful. Verse 16 A sin which is not unto death - This is an extremely difficult passage, and has been variously interpreted. What is the sin not unto death, for which we should ask, and life shall be given to him that commits it? And what is the sin unto death, for which we should not pray? I shall note three of the chief opinions on this subject: - 1. It is supposed that there is here an allusion to a distinction in the Jewish law, where there was חטאה למיתה chattaah lemithah, "a sin unto death;" and חטאה לא למיתה chattaah lo lemithah, "a sin not unto death;" that is, 1. A sin, or transgression, to which the law had assigned the punishment of death; such as idolatry, incest, blasphemy, breach of the Sabbath, and the like. And 2. A sin not unto death, i.e. transgressions of ignorance, inadvertence, etc., and such is, in their own nature, appear to be comparatively light and trivial. That such distinctions did exist in the Jewish synagogue both Schoettgen and Carpzovius have proved. 2. By the sin not unto death, for which intercession might be made, and unto death, for which prayer might not be made, we are to understand transgressions of the civil law of a particular place, some of which must be punished with death, according to the statutes, the crime admitting of no pardon: others might be punished with death, but the magistrate had the power of commuting the punishments, i.e. of changing death into banishment, etc., for reasons that might appear to him satisfactory, or at the intercession of powerful friends. To intercede in the former case would be useless, because the law would not relax, therefore they need not pray for it; but intercession in the latter case might be prevalent, therefore they might pray; and if they did not, the person might suffer the punishment of death. This opinion, which has been advanced by Rosenmuller, intimates that men should feel for each other's distresses, and use their influence in behalf of the wretched, nor ever abandon the unfortunate but where the case is utterly hopeless. 3. The sin unto death means a case of transgression, particularly of grievous backsliding from the life and power of godliness, which God determines to punish with temporal death, while at the same time he extends mercy to the penitent soul. The disobedient prophet, 1 Kings 13:1-32, is, on this interpretation, a case in point: many others occur in the history of the Church, and of every religious community. The sin not unto death is any sin which God does not choose thus to punish. This view of the subject is that taken by the late Rev. J. Wesley, in a sermon entitled, A Call to Backsliders. - Works, vol ii. page 239. I do not think the passage has any thing to do with what is termed the sin against the Holy Ghost; much less with the popish doctrine of purgatory; nor with sins committed before and after baptism, the former pardonable, the latter unpardonable, according to some of the fathers. Either of the last opinions (viz., 2 and 3) make a good sense; and the first (1) is not unlikely: the apostle may allude to some maxim or custom in the Jewish Church which is not now distinctly known. However, this we know, that any penitent may find mercy through Christ Jesus; for through him every kind of sin may be forgiven to man, except the sin against the Holy Ghost; which I have proved no man can now commit. See the note on Mat 12:31 , Mat 12:39 (note). Verse 17 All unrighteousness is sin - Πασα αδικια, Every act contrary to justice is sin - is a transgression of the law which condemns all injustice. Verse 18 Whosoever is born of God sinneth not - This is spoken of adult Christians; they are cleansed from all unrighteousness, consequently from all sin, 1Jn 1:7-9 . Keepeth himself - That is, in the love of God, Jde 1:21 , by building up himself on his most holy faith, and praying in the Holy Ghost; and that wicked one - the devil, toucheth him not - finds nothing of his own nature in him on which he can work, Christ dwelling in his heart by faith. Verse 19 We know that we are of God - Have the fullest proof of the truth of Christianity, and of our own reconciliation to God through the death of his Son. The whole world lieth in wickedness - Εν τῳ πονηρῳ κειται· Lieth in the wicked one - is embraced in the arms of the devil, where it lies fast asleep and carnally secure, deriving its heat and power from its infernal fosterer. What a truly awful state! And do not the actions, tempers, propensities, opinions and maxims of all worldly men prove and illustrate this? "In this short expression," says Mr. Wesley, "the horrible state of the world is painted in the most lively colors; a comment on which we have in the actions, conversations, contracts, quarrels and friendships of worldly men." Yes, their Actions are opposed to the law of God; their Conversations shallow, simulous, and false; their Contracts forced, interested, and deceitful; their Quarrels puerile, ridiculous, and ferocious; and their Friendships hollow, insincere, capricious, and fickle: - all, all the effect of their lying in the arms of the wicked one; for thus they become instinct with his own spirit: and because they are of their father the devil, therefore his lusts they will do. Verse 20 We know that the Son of God is come - In the flesh, and has made his soul an offering for sin; and hath given us an understanding - a more eminent degree of light than we ever enjoyed before; for as he lay in the bosom of the Father, he hath declared him unto us; and he hath besides given us a spiritual understanding, that we may know him who is true, even the True God, and get eternal life from him through his Son, In whom we are by faith, as the branches in the vine, deriving all our knowledge, light, life, love, and fruitfulness from him. And it is through this revelation of Jesus that we know the ever blessed and glorious Trinity; and the Trinity, Father, Word, and Holy Ghost, in the eternal, undivided unity of the ineffable Godhead. Verse 21 Little children - Τεκνια· Beloved children; he concludes with the same affectionate feeling with which he commenced. Keep yourselves from idols - Avoid the idolatry of the heathens; not only have no false gods, but have the true God. Have no idols in your houses, none in your churches, none in your hearts. Have no object of idolatrous worship; no pictures, relics, consecrated tapers, wafers, crosses, etc., by attending to which your minds may be divided, and prevented from worshipping the infinite Spirit in spirit and in truth. The apostle, says Dr. Macknight cautioned his disciples against going with the heathens into the temple of their idol gods, to eat of their feasts upon the sacrifices they had offered to these gods; and against being present at any act of worship which they paid them; because, by being present, they participated of that worship, as is plain from what St. Paul has written on the subject, 1Cor 8:10 (note). That is a man's idol or god from which he seeks his happiness; no matter whether it be Jupiter, Juno, Apollo, Minerva, Venus, or Diana; or pleasure, wealth, fame, a fine house, superb furniture, splendid equipage, medals, curiosities, books, titles, human friendships, or any earthly or heavenly thing, God, the supreme good, only excepted. That is a man's idol which prevents him from seeking and finding his All in God. Wiclif ends his epistle thus: My little sones, kepe ye you fro mawmitis, i.e. puppets, dolls, and such like; for thus Wiclif esteemed all images employed in religious worship. They are the dolls of a spurious Christianity, and the drivellings of religion in nonage and dotage. Protestants, keep yourselves from such mawmets! Amen - So be it! So let it be! And so it shall be, God being our helper, for ever and ever! Subscriptions in the Versions: - The end of the Epistle of the Apostle John. - Syriac. The First Epistle of John the apostle is ended. - Syr. Philoxenian. Nothing in either the Coptic or Vulgate. Continual and eternal praise be to God! - Arabic. The end. - Aethiopic; In this version the epistle is thus introduced: - In the name of the Father, and of the Son, and of the Holy Spirit, one God, the Epistle of John, the son of Zebedee, the evangelist and apostle of our Lord Jesus Christ; may his intercession be with us for ever and ever! Amen. In the Manuscripts: - The First of John. - AB. The First Epistle of John the evangelist. The First catholic Epistle of St. John the divine, written from Ephesus. The Epistle to the Parthians. - See several Latin MSS. The word amen is wanting in all the best MSS. and in most of the versions. For other matters relative to the epistle itself see the preface: and for its heavenly doctrine and unction read the text, in the original if you can; if not, in our own excellent translation.

The scope and sum of this whole paragraph appears from the conclusion of it, 1Jo 5:13: "These things have I written to you who believe, that ye may know that ye who believe have eternal life." So faith is the first and last point with St. John also. Every one who loveth - God that begat loveth him also that is begotten of him - Hath a natural affection to all his brethren.

nd Faith. ( a. d. 80.) 1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. 2 By this we know that we love the children of God, when we love God, and keep his commandments. 3 For this is the love of God, that we keep his commandments: and his commandments are not grievous. 4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? I. The apostle having, in the conclusion of the last chapter, as was there observed, urged Christian love upon those two accounts, as suitable to Christian profession and as suitable to the divine command, here adds a third: Such love is suitable, and indeed demanded, by their eminent relation; our Christian brethren or fellow-believers are nearly related to God; they are his children: Whosoever believeth that Jesus is the Christ is born of God, v. 1 . Here the Christian brother is, 1. Described by his faith; he that believeth that Jesus is the Christ —that he is Messiah the prince, that he is the Son of God by nature and office, that he is the chief of all the anointed world, chief of all the priests, prophets, or kings, who were ever anointed by God or for him, that he is perfectly prepared and furnished for the whole work of the eternal salvation-accordingly yields himself up to his care and direction; and then he is, 2. Dignified by his descent: He is born of God, v. 1 . This principle of faith, and the new nature that attends it or from which it springs, are ingenerated by the Spirit of God; and so sonship and adoption are not now appropriated to the seed of Abraham according to the flesh, not to the ancient Israel of God; all believers, though by nature sinners of the Gentiles, are spiritually descended from God, and accordingly are to be beloved; as it is added: Every one that loveth him that begat loveth him also that is begotten of him, v. 1 . It seems but natural that he who loves the Father should love the children also, and that in some proportion to their resemblance to their Father and to the Father's love to them; and so we must first and principally love the Son of the Father, as he is most emphatically styled, 2 John 3 , the only (necessarily) begotten, and the Son of his love, and then those that are voluntarily begotten, and renewed by the Spirit of grace. II. The apostle shows, 1. How we may discern the truth, or the true evangelical nature of our love to the regenerate. The ground of it must be our love to God, whose they are: By this we know that we love the children of God, when we love God, v. 2 . Our love to them appears to be sound and genuine when we love them not merely upon any secular account, as because they are rich, or learned, or kind to us, or of our denomination among religious parties; but because they are God's children, his regenerating grace appears in them, his image and superscription are upon them, and so in them God himself is loved. Thus we see what that love to the brethren is that is so pressed in this epistle; it is love to them as the children of God and the adopted brethren of the Lord Jesus. 2. How we may learn the truth of our love to God—it appears in our holy obedience: When we love God, and keep his commandments, v. 2 . Then we truly, and in gospel account, love God, when we keep his commandments: For this is the love of God, that we keep his commandments; and the keeping of his commandments requires a spirit inclined thereto and delighting herein; and so his commandments are not grievous, v. 3 . Or, This is the love of God, that, as thereby we are determined to obedience, and to keep the commandments of God, so his commandments are thereby made easy and pleasant to us. The lover of God says, " O how I love thy law! I will run the way of thy commandments, when thou shalt enlarge my heart ( Ps. cxix. 32 ), when thou shalt enlarge it either with love or with thy Spirit, the spring of love." 3. What is and ought to be the result and effect of regeneration—an intellectual spiritual conquest of this world: For whatsoever is born of God, or, as in some copies, whosoever is born of God, overcometh the world, v. 4 . He that is born of God is born for God, and consequently for another world. He has a temper and disposition that tend to a higher and better world; and he is furnished with such arms, or such a weapon, whereby he can repel and conquer this; as it is added, And this is the victory that overcometh the world, even our faith, v. 4 . Faith is the cause of victory, the means, the instrument, the spiritual armour and artillery by which we overcome; for, (1.) In and by faith we cleave to Christ, in contempt of, and opposition to, the world. (2.) Faith works in and by love to God and Christ, and so withdraws us from the love of the world. (3.) Faith sanctifies the heart, and purifies it from those sensual lusts by which the world obtains such sway and dominion over souls. (4.) It receives and derives strength from the object of it, the Son of God, for conquering the frowns and flatteries of the world. (5.) It obtains by gospel promise a right to the indwelling Spirit of grace, that is greater than he who dwells in the world. (6.) It sees an invisible world at hand, with which this world is not worthy to be compared, and into which it tells the soul in which it resides it must be continually prepared to enter; and thereupon, III. The apostle concludes that it is the real Christian that is the true conqueror of the world: Who is he then that overcometh the world, but he that believeth that Jesus is the Son of God? v. 5 . It is the world that lies in our way to heaven, and is the great impediment to our entrance there. But he who believes that Jesus is the Son of God believes therein that Jesus Came from God to be the Saviour of the world, and powerfully to conduct us from the world to heaven, and to God, who is fully to be enjoyed there. And he who so believes must needs by this faith overcome the world. For, 1. He must be well satisfied that this world is a vehement enemy to his soul, to his holiness, his salvation, and his blessedness. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world, ch. ii. 16 . 2. He sees it must be a great part of the Saviour's work, and of his own salvation, to be redeemed and rescued from this malignant world. Who gave himself for our sins, that he might deliver us from this present evil world, Gal. i. 4 . 3. He sees in and by the life and conduct of the Lord Jesus on earth that this world is to be renounced and overcome. 4. He perceives that the Lord Jesus conquered the world, not for himself only, but for his followers; and they must study to be partakers of his victory. Be of good cheer, I have overcome the world. 5. He is taught and influenced by the Lord Jesus's death to be mortified and crucified to the world. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world, Gal. vi. 14 . 6. He is begotten by the resurrection of Jesus Christ from the dead to the lively hope of a blessed world above, 1 Pet. i. 3 . 7. He knows that the Saviour has gone to heaven, and is there preparing a place for his serious believers, John xiv. 2 . 8. He knows that his Saviour will come again thence, and will put an end to this world, and judge the inhabitants of it, and receive his believers to his presence and glory, John xiv. 3 . 9. He is possessed with a spirit and disposition that cannot be satisfied with this world, that look beyond it, and are still tending, striving, and pressing, towards the world in heaven. In this we groan, earnestly desiring to be clothed upon with our house which is from heaven, 2 Cor. v. 2 . So that it is the Christian religion that affords its proselytes a universal empire. It is the Christian revelation that is the great means of conquering the world, and gaining another that is most pure and peaceful, blessed and eternal. It is there, in that revelation, that we see what are the occasion and ground of the quarrel and contest between the holy God and this rebellious world. It is there that we meet with sacred doctrine (both speculative and practical), quite contrary to the tenour, temper, and tendency of this world. It is by that doctrine that a spirit is communicated and diffused which is superior and adverse to the spirit of the world. It is there we see that the Saviour himself was not of this world that his kingdom was not and is not so, that it must be separated from the world and gathered out of it for heaven and for God. There we see that the Saviour designs not this world for the inheritance and portion of his saved company. As he has gone to heaven himself, so he assures them he goes to prepare for their residence there, as designing they should always dwell with him, and allowing them to believe that if in this life, and this world only, they had hope in him, they should at last be but miserable. It is there that the eternal blessed world is most clearly revealed and proposed to our affection and pursuit. It is there that we are furnished with the best arms and artillery against the assaults and attempts of the world. It is there that we are taught how the world may be out-shot in its own bow, or its artillery turned against itself; and its oppositions, encounters, and persecutions, be made serviceable to our conquest of the world, and to our motion and ascent to the higher heavenly world: and there we are encouraged by a whole army and cloud of holy soldiers, who have in their several ages, posts, and stations, overcome the world, and won the crown. It is the real Christian that is the proper hero, who vanquishes the world and rejoices in a universal victory. Nor does he (for he is far superior to the Grecian monarch) mourn that there is not another world to be subdued, but lays hold on the eternal world of life, and in a sacred sense takes the kingdom of heaven by violence too. Who in all the world but the believer on Jesus Christ can thus overcome the world? The Witnesses in Heaven and on Earth. (

I John Chapter 5 ANALYSIS OF CHAPTER THIS chapter embraces the following subjects: I. A continuance of the discussion about love, 1Jn 5:1-3. These verses should have been attached to the previous chapter. II. The victory which is achieved over the world by those who are born of God. The grand instrumentality by which this is done, is by the belief that Jesus is the Son of God, 1Jn 5:4,5. III. The evidence that Jesus is the Son of God; or the means by which that truth is so believed as to secure a victory over the world, 1Jn 5:6-12. In this part of the chapter the apostle goes fully into the nature of this evidence, or the ways in which the Christian becomes so thoroughly convinced of it as to give to faith this power. He refers to these sources of evidence: (a.) The witness of the Spirit, 1Jn 5:6. (b.) The record borne in heaven, 1Jn 5:7 --if that verse be genuine. (c.) The evidence borne on earth, by the Spirit, the water, and the blood--all bearing witness to that one truth. (d.) The credit which is due to the testimony of God, or which the soul pays to it, 1Jn 5:8. (e.) The fact that he who believes on the Son of God has the witness in himself, 1Jn 5:10. (f.) The amount of the record, that God has given to us eternal life through his Son, 1Jn 5:11,12. IV. The reason why all this was written by the apostle, 1Jn 5:13. It was that they might know that they had eternal life, and might believe on the name of the Saviour. V. The effect of this in leading us to the throne of grace, with the assurance that God will hear us, and will grant our requests, 1Jn 5:14,15. VI. The power of prayer, and the duty of praying for those who have sinned. The encouragement to this is, that there are many sins which are not unto death, and that we may hope that God will be merciful to those who have not committed the unpardonable offence, 1Jn 5:16,17. VII. A summary of all that the apostle had said to them, or of the points of which they were sure in the matter of salvation, 1Jn 5:18-20. They knew that those who are born of God do not sin; that the wicked one cannot permanently injure them; that they were of God, while all the world lay in wickedness; that the Son of God had come, and that they were truly united to that Saviour who is the true God, and who is eternal life. VIII. An exhortation to keep themselves from all idolatry, 1Jn 5:21. Verse 1. Whosoever believeth that Jesus is the Christ. Is the Messiah; the anointed of God. On the meaning of the word Christ, Mt 1:1. Of course it is meant here that the proposition, that "Jesus is the Christ," should be believed or received in the true and proper sense, in order to furnish evidence that any one is born of God. Comp. 1Jn 4:3. It cannot be supposed that a mere intellectual acknowledgment of the proposition that Jesus is the Messiah is all that is meant, for that is not the proper meaning of the word believe in the Scriptures. That word, in its just sense, implies that the truth which is believed should make its fair and legitimate impression on the mind, or that we should feel and act as if it were true. Mk 16:16. If, in the proper sense of the phrase, a man does believe that Jesus is the Christ, receiving him as he is revealed as the Anointed of God, and a Saviour, it is undoubtedly true that that constitutes him a Christian, for that is what is required of a man in order that he may be saved. Acts 8:37. Is born of God. Or rather, "is begotten of God." Jn 3:3. And every one that loveth him that begat. That loves that God who has thus begotten those whom he has received as his children, and to whom he sustains the endearing relation of Father. Loveth him also that is begotten of him. That is, he will love all the true children of God; all Christians. 1Jn 4:20. The general idea is, that as all Christians are the children of the same Father; as they constitute one family; as they all bear the same image; as they share his favour alike; as they are under the same obligation of gratitude to him, and are bound to promote the same common cause, and are to dwell together in the same home for ever, they should therefore love one another. As all the children in a family love their common father, so it should be in the great family of which God is the Head. (a) "Whosoever believeth" Jn 1:12,13

Preface To The Three Epistles Of Saint John (1546 and 1522) The First Epistle of John is a genuine apostolic epistle and ought properly to follow right after his Gospel. For as, in the Gospel, he deals with faith, so here he opposes those who boast of faith without works, and teaches in many ways that works cannot be absent, where faith is; if they are not present, then faith is not genuine, but is lies and darkness. This he does, not by insisting upon the law, as James’ Epistle does, but by inciting us to love as God has loved us. He also writes vigorously against the Cerinthians, and against the spirit of Antichrist, which was beginning even then to deny that Christ was come in the flesh, and which is now for the first time really in full sway. For although men do not now publicly deny with the lips that Christ is come in the flesh, they do deny it with their hearts, by their doctrine and life. For he who would be righteous and be saved by his own works and deeds does the same as he who denies Christ, since Christ is come in the flesh in order to make us righteous and save us without our works, by His blood alone. Thus this Epistle fights against both parties, — against those who would be in faith without any works, and against those who would be righteous and be saved with works. So it keeps us in the true middle way, that we may become righteous and free from sin through faith, and afterwards, when we are righteous, practice good works and love for God’s sake, freely and without seeking anything. The other two Epistles are not epistles of doctrine, but examples of love and faith, and have, besides, a true apostolic spirit.

By this we know that we love the children of God, etc. This is repeating the same truth in another form. "As it is universally true that if we love him who has begotten us, we shall also love his children, or our Christian brethren, so it is true also that if we love his children it will follow that we love him." In other places, the apostle says that we may know that we love God if we love those who bear his image, 1Jn 3:14. He here says, that there is another way of determining what we are. We may have undoubted evidence that we love God, and from that, as the basis of an argument, we may infer that we have true love to his children. Of the fact that we may have evidence that we love God, apart from that which we derive from our love to his children, there can be no doubt. We may be conscious of it; we may find pleasure in meditating on his perfections; we may feel sure that we are moved to obey him by true attachment to him, as a child may in reference to a father. But, it may be asked, how can it be inferred from this that we truly love his children? Is it not more easy to ascertain this of itself than it ia to determine whether we love God? Comp. 1Jn 4:20. To this it may be answered, that we may love Christians from many motives: we may love them as personal friends; we may love them because they belong to our church, or sect, or party; we may love them because they are naturally amiable: but the apostle says here, that when we are conscious that an attachment does exist towards Christians, we may ascertain that it is genuine, or that it does not proceed from any improper motive, by the fact that we love God. We shall then love him as his children, whatever other grounds of affection there may be towards them. And keep his commandments. Jn 14:16

Hereby we know - This is a plain proof. That we love the children of God - As his children.

For this is the love of God - The only sure proof of it. That we keep his commandments: and his commandments are not grievous - To any that are born of God.

For this is the love of God, that we keep his commandments. This constitutes true love; this furnishes the evidence of it. And his commandments are not grievous. Greek, heavy --βαρειαι; that is, difficult to be borne as a burden. See Mt 11:30. The meaning is, that his laws are not unreasonable; the duties which he requires are not beyond our ability; his government is not oppressive. It is easy to obey God when the heart is right; and those who endeavour in sincerity to keep his commandments do not complain that they are hard. All complaints of this kind come from those who are not disposed to keep his commandments. They, indeed, object that his laws are unreasonable; that they impose improper restraints; that they are not easily complied with; and that the Divine government is one of severity and injustice. But no such complaints come from true Christians. They find his service easier than the service of sin, and the laws of God more mild and easy to be complied with than were those of fashion and honour, which they once endeavoured to obey. The service of God is freedom; the service of the world is bondage. No man ever yet heard a true Christian say that the laws of God, requiring him to lead a holy life, were stern and "grievous." But who has not felt this in regard to the inexorable laws of sin? What votary of the world would not say this if he spoke his real sentiments? Comp. Notes, Jn 8:32. (b) "that we keep" Jn 14:15,21 (c) "not grievous" Ps 119:45, Mt 11:30 Verse 4

. For whatsoever is born of God overcometh the world. The world, in its maxims, and precepts, and customs, does not rule him, but he is a freeman. The idea is, that there is a conflict between religion and the world, and that in the heart of every true Christian religion secures the victory, or triumphs. In Jn 16:33, the Saviour says, "Be of good cheer; I have overcome the world." Jn 6:33. He obtained a complete triumph over him "who rules the darkness of the world," and laid the foundation for a victory by his people over all vice, error, and sin. John makes this affirmation of all who are born of God. " Whatsoever," or, as the Greek is, "Everything which is begotten of God," (παντογεγενημενον;) meaning to affirm, undoubtedly, that in every instance where one is truly regenerated, there is this victory over the world. Jas 4:4; 1Jn 2:15, 1Jn 2:16. It is one of the settled maxims of religion, that every man who is a true Christian gains a victory over the world; and consequently a maxim as settled, that where the spirit of the world reigns supremely in the heart there is no true religion. But, if this be a true principle, how many professed Christians are there who are strangers to all claims of piety--for how many are there who are wholly governed by the spirit of this world! And this is the victory. This is the source or means of the victory which is thus achieved. Even our faith. Faith in the Lord Jesus Christ, 1Jn 5:5. He overcame the world, Jn 16:33, and it is by that faith which makes us one with him, and that imbues us with his Spirit, that we are able to do it also. (*) "whatsoever" "whosoever" (d) "overcometh" 1Cor 15:57 Verse 5. Who is he

For whatsoever - This expression implies the most unlimited universality. Is born of God overcometh the world - Conquers whatever it can lay in the way, either to allure or fright the children of God from keeping his commandments. And this is the victory - The grand means of overcoming. Even our faith - Seeing all things are possible to him that believeth.

Sermon for the Sunday after Easter; 1 John 5:4-12 VICTORIOUS FAITH. 1 This epistle selection was primarily arranged for this particular Sunday because it treats of baptism and of the new birth of the believing Christian. It was in former time customary in the Church to baptize immediately after Easter those who had accepted the Christian faith and had been instructed in its precepts. This day is also called “Dominicam in albis,” and by us Germans “Weiszer Sonntag” (White Sunday), because the candidates for baptism were clad in white linen as indicative of their cleansing and new birth; just as today children to be baptized are arrayed in a white christening-robe. THE NEW BIRTH. 2 While this lesson does not treat of the resurrection of Christ, it has reference to its fruits: faith, the very essence of Christianity, here expressed as being born of God; and the evidence of the Holy Spirit, received through baptism, which assures us we are children of God and have, through Christ, eternal life and all blessings. 3 Though John's language is, as usual, plain and simple, yet, in the ears of men generally, it is unusual and unintelligible. The world estimates it as similar to the prattle of children or fools. What, according to the world's construction, is implied by the statement, V.4. “Whatsoever is begotten [born] of God overcometh the world?” Overcoming the world, the unconverted would understand to mean bringing into subjection to oneself every earthly thing and assuming the position of sovereign of the world. Yet more absurd in the ears of this class is the saying that we must be born of God. “Did one ever hear of such a thing,” they might exclaim, “as children born of God? It would be less ridiculous to say we must be born of stones, after the idea of the heathen poets.” To the world there is no birth but physical birth. Hence such doctrine as our lesson sets forth will ever be strange, unintelligible, incomprehensible, to all but Christians. But the latter speak with new tongues, as Christ in the last chapter of Mark (verse 17) says they shall, for they are taught and enlightened by the Holy Spirit. 4 Clearly, then, when the Scriptures speak of being born of God, it is not in a human sense; the reference is not to the conditions of our temporal lives, but to those exalted ones of a future existence. To say we must be born of God is equivalent to saying that if man is to be redeemed from sin and eternal death, to enter into the kingdom of God and into happiness, his physical birth will not suffice; all which nature, reason, free-will and human endeavor may afford is inadequate. Physical birth, it is true, answers for every thing in the way of temporal possession and achievement, everything great, powerful, noble, rich, wise, learned; in short, every exalted and desirable thing of earth. But all such possession and achievement serves only the physical existence; it is swept away by death, to which event it is ever subject. Hence becomes necessary a new and different birth, a birth more significant than that of the natural man even in the case of emperors, kings, or the wisest and most influential of earth. For as Isaiah says ( ch. 40:6 ): “All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth.” The demand is for a divine birth, a birth in which parentage is wholly of God; a birth signifying the operation of God's divine power in man, a power achieving something beyond the attainment of his natural capacities and effecting in him new understanding and a new heart. 5 The process is this: When the individual hears the Gospel message of Christa message revealed and proclaimed not by the wisdom and will of man, but through the Holy Spirit--and sincerely believes it, he is justly recognized as conceived and born of God. John in his gospel ( ch. 1:12 ) says: “As many as received him, to them gave he the right to become children of God, even to them that believe on his name.” And in the first verse of the chapter including our text, he tells us: V.1. “Whosoever believeth that Jesus is the Christ is begotten of God.” Through that faith, for the sake of his Son, God accepts us as his children, pleasing to him and heirs of eternal life; and the Holy Spirit will be sent into our hearts, as is explained later. 6 This doctrine condemns those arrogant teachers who presumptuously expect to be justified before God by their own merits and works. They imagine that their wisdom, learning, good judgment, intelligence, fair reputation and morality entitle them, because of the good they are thus enabled to do, to the favor of God and to reception up into heaven. But the Scriptures clearly teach the very reverse, that all these things are nothing in the eyes of God. It is sheer human effort; it is not being born of God. However wise and powerful you might be, if even the noblest, most beautiful, fruit human nature can produce, you could not see the kingdom of God unless you became a wholly different person, unless you were born anew, according to Christ's words in John 3:3. And this is something impossible to your natural powers. You certainly cannot make yourself of other parentage than you are. God must begin the work in you, communicating his seed--his Word--by virtue of which the Holy Spirit operates in you, enabling you, by faith, to cling to the promise, as said before. 7 Now, he who is thus born of God, John declares, overcomes the world. Verily, this is a significant and forcible assertion the Holy Spirit makes; it represents a tremendous power, a great work. The child of God must, indeed, attempt and accomplish great things. The birth effected through the Word and faith makes men true sovereigns, above all earthly rulers; it gives them power even to overcome the world, something impossible to any Roman or Turkish potentate. They effect not their victory by physical force or temporal power, but by the spiritual birth, through faith. As John says immediately after the clause we are discussing, V.4. “This is the victory that hath overcome the world, even our faith.” Here is his own explanation of what he means by being born of God. THE TWO KINGDOMS. 8 Now, in order to understand the nature of the spiritual victory and how it is effected, we must know just what John means by the term “world.” The reference is not to dominion over territory, to property or money. He implies the existence of two kingdoms. In one, the kingdom of God, the heavenly kingdom of Christ, is included, first, the angels in heaven, who are the chief lords, the inner circle of counselors; second, the entire Christian Church on earth, under one head, Christ the Lord and King. In the other kingdom, the hellish kingdom, the devil is prince, and his mighty counselors and servants are the angels who with him fell from heaven; it also includes the world, those on earth who teach, believe and live contrary to Christ, who represent the heathen, the Jews, the Turks and false Christians. By the heavenly kingdom of God we must understand, not only spiritual life and godly people, but the lord and regent of that kingdom--Christ with his angels, and his saints both living and dead. Thus, too, the kingdom of the world represents not only the earthly life with its worldly interests, but particularly its lord and regent--the devil and his angels, and all unchristian, godless, wicked people on earth. So, when John says, V.4. “Whatsoever is begotten of God overcometh the world,” he means by “world” the devil and his whole earthly dominion. 9 Now, the workings of these two kingdoms are plainly evident, though the leaders--Christ the Lord, and the devil--are not visible to mortal eyes. Christ rules direct and effectually, in his own power, through the Word and through the Holy Spirit in the hearts of believers, maintaining them in the faith and in the knowledge of his Word, and protecting from the devil's wrath and subtlety; further, he rules through his angels, who guard his followers; again, he rules through his people themselves, who exercise authority one over another in loving service, each teaching, instructing, comforting and admonishing a noble little band of godly, obedient, patient, chaste, kind, tractable, benevolent souls. The nature of the devil's kingdom, the manner of life the world leads, is easily apparent. This kingdom is simply a huge booth filled with faithless, shameless, wicked individuals, impelled by their god to every sort of disobedience, ingratitude and contempt of God and his Word; to idolatry, false doctrine, persecution of Christians and the practice of all wantonness, mischief, wickedness and vice. 10 These two kingdoms are opposed. They continually contend for the crown; they war with each other for supremacy. Christians are brought into the conflict to hold the field against God's enemy, whose rule of the world is one of falsehood and murder; they must contend with the enemy's servants, his horde of factious spirits and basely wicked individuals, in an effort to restrain evil and promote good. Christians must be equipped for the fray; they must know how to meet and successfully resist the enemy, how to carry the field unto victory, and hold it. FAITH THE VICTOR. 11 Therefore, when John says, V.4. “Whatsoever is begotten of God overcometh the world: and this is the victory that hath overcome the world, even our faith,” his purpose is to admonish Christians that believers must manifest the power and working of faith in life and deed. In fact, his chief aim in writing this text was to reprove false Christians who are pleased to hear the doctrine that we are saved through Christ alone, our works and merits not earning our salvation; and who imagine the hearing of this doctrine constitutes them Christians and that there is no necessity for any effort or contention on their part. They forget that they must, through faith, become new persons fitted to overcome the world and the devil. 12 Victory over the devil is the sign of the true Christian. Thereby we may know men are born of God, may distinguish them from the false children who enjoy but the semblance of God's Word and never experience its power. Such are mere “mondkinder” (moon-children)--still- born, destitute of real divine life, or divine power. It cannot be said we have been born of God when we continue in our old dead and worldly course, and as before lie and live in sin at the devil's pleasure. No, as children of God we must resist the devil and his entire kingdom. If, then, instead of overcoming the world you allow it to overcome you, then, boast as you may of faith and Christ, your own conduct testifies that you are not a child of God. To illustrate, beginning with some of the lower and grosser sins: If you boast of being a child of God, but still live in fornication, adultery, and such vices, the devil has already overcome you and wrested you from the kingdom of God. If you are miserly, injuring your neighbor by usury, by overcharging, by false wares and fraudulent business, you have permitted the world and your own flesh to overcome you for a penny. If you entertain envy and hatred toward your neighbor, you are at once thereby a captive servant of the devil. The same principle holds in the case of sins more subtle and refined, where the malicious knavery of the devil must be resisted. For instance, the devil deceives with misleading doctrines, impelling men to idolatry, false faith, presumption, despair, blasphemy, and so on. Now, if you yield to him, suffering yourself to be seduced, what will it profit you to boast of the Gospel faith? for you have not properly grasped God's Word, you have not rightly recognized God in Christ, but continue in error, in false fancies captivated and deceived by the devil. 13 It requires something more than mere human wisdom and skill, more than human power, to withstand and overcome an enemy so formidable as the devil. As said before, the Christian must be fortified with the knowledge of how to guard against his wiles and deceptions and how to withstand him. Hence a Christian is called a person who is born of God. He must be different from an intelligent heathen and a skillful worldling to rightly understand God's Word and apprehend Christ through faith, and must use such knowledge as weapons of offense and defense in the conflict. Thus will he be able to withstand the devil and the world and to gain the victory. God's Word and faith are the power which will bring him through; he cannot be overcome so long as he adheres to them. In this connection are John's words immediately preceding our text: V.3. “This is the love of God, that we keep his commandments; and his commandments are not grievous.” Then he goes on, V.4. “For whatsoever is begotten of God overcometh the world,” etc. Such is the power represented by genuine new birth, that therein the devil, the world and all evil are overcome. Just as, in physical birth, a normal child fully born into the world may overcome a slight offensive disease, while an abnormal or still-born child perishes of its own weakness. 14 For example, if I have faith and am born of God, I will not pollute myself with unchastity and fornication, I will not bring disgrace upon another's spouse or child. The new birth will indeed teach me not to reject shamefully the treasure I have in Christ, not to lose it willingly, and not to drive from me the indwelling Holy Spirit. Faith, if it truly dwells in me, will not permit me to do aught in violation of my conscience and of the Word and the will of God. Should I be tempted by avarice to deceive and defraud my neighbor, or to close my hand when I should give him aid, if I am a Christian and born anew my faith will protest and turn me from such action. Can I injure my neighbor or permit him to suffer want when I might contribute to his relief, if I am aware that Christ has given his body and shed his blood for me? How can there enter into the heart of the Christian who believes he has received ineffable and eternal treasures through the Son of God, the inclination to permit his neighbor to suffer a trivial want when he can easily extend relief? Much less would it be possible for the Christian to injure or to do injustice to his neighbor for the sake of shamefully gaining some small advantage. Rather he would reflect: “If I am, through Christ, a child of God and an heir of heaven, the sum of this world's goods is far too insignificant to induce me, for the sake of a penny, to deceive or defraud anyone.” Then, too, if the devil tempt you by his tyrannical, factious spirits, or even by your own thoughts, to forsake your pure doctrine for his deceptions, you as a Christian are to resist the temptation, remembering the blessings you have through faith received from Christ in the Gospel; you have been liberated from darkness, blindness and error; have learned rightly to know God; and have obtained the sure consolation of grace and salvation, being aware upon what you must depend in life and death. Why, then, yield to the devil, allowing yourself to be robbed of salvation and eternal life? Why not much rather let go every earthly thing than to deny the Word of God or to permit this blessed consolation to be perverted, falsified and wrested from you? 15 So, then, John says, “This is the victory that hath overcome the world, even our faith.” It is, indeed, saying very much for the Christian faith to attribute to it such power over the devil and the world--a power transcending all human ability. It requires an agency greater and higher than human strength to triumph over the devil, especially in the perplexing conflicts of conscience, when he vexes and tortures the heart with terror of God's wrath in the attempt to drive us to despair. At such times all our works must immediately sink out of sight, leaving no help or victory except the faith that clings to the word of Christ the Lord, believing that, for the sake of his beloved Son, God will be merciful and will not condemn us for our sins and unworthiness if we believe in him. Such faith as this stands fast and gains the victory; neither the devil nor the gates of hell can prevail against it. 16 The same is true in all temptations. Before we can resist and overcome, we must have faith to believe that through Christ we have remission of sins and the favor of God; that God gives us help and strength to enable us to stand in the conflict and successfully resist the devil, the world, the flesh and death; that we obtain the victory by the divine power of the Holy Spirit, lacking whose help we all would be far too weak to win. Without faith, we are under the power of the devil and sin, being subject to them by natural birth. We can be liberated in no other way than through faith in Christ. 17 That John has reference to faith in Christ is plainly evident from his query, “Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?” The apostle's purpose therein is to make plain just what the true Scriptural faith is and what it implies. For there are other beliefs which the world calls faith. The Jews, the Turks, the Papists, claim they also believe in God who created heaven and earth. That such belief is not the true faith, however, is proved by the fact of its ineffectiveness. It does not contend and overcome, and it permits the believer to remain as he is, in his natural birth and under the power of the devil and sin. But the faith which believes Jesus is the Son of God is the true, triumphant sort. It is an invincible power wrought in the hearts of Christians by the Holy Spirit. It is a sure knowledge, that does not gaze and vacillate hither and thither according to its own thoughts. It apprehends God in Christ the Son sent from heaven, through whom God reveals his will and his love and transfers us from sin to grace, from death to a new and eternal life; a refuge and trust that relies not upon its own merit or worthiness, but upon Christ the Son of God, and in his might and power battles against the world and the devil. Therefore, the Christian faith is not the cold, ineffective, empty, lifeless conception which Papists and others imagine it to be; no, it is a living, active power, ever followed by victories and other appropriate fruits. Where such fruits are lacking, faith and the new birth are not there. THE SOURCE OF FAITH. 18 Thus we have the first part of our sermon on the new birth and faith. For the second part, John shows whence and by what means comes the faith productive of victory; he says: V.6-8. “This is he that came by water and blood, even Jesus Christ; not with the water only, but with the water and with the blood. And it is the Spirit that beareth witness, because the Spirit is the truth. For there are three who bear witness [in earth], the Spirit, and the water, and the blood,” etc. 19 John speaks of Christ's kingdom, and of the office the Holy Spirit bears outwardly and visibly in the Christian Church, represented in the ministerial office and the sacraments. He says: “There are three who bear witness [in earth].” John, as usual, employs the word “witness” in connection with the thought of preaching; it is a word he frequently uses. For instance, in the beginning of his gospel, where he speaks of John the Baptist, he says ( ch. 1:7 ): “The same came for a witness, that he might bear witness of the light.” So, in his use of the phrase “witness” or “bearing witness,” we are to understand simply the public preaching of God's Word. Again, Christ says (John 16@9-14), that the Holy Spirit shall bear witness of him; that is, he shall publicly fill the ministerial office. This is God's own witness to his Son. And here John tells us we have the victory over the devil and the world, through faith, for the sake of Christ the Son of God. 20 This witness Christ himself ordains shall ever go forth, and remain, in the Church. To this end Christ sent the Holy Spirit; to this end Christ himself called and gave the Holy Spirit to the apostles and their successors, ministers, preachers and teachers, as Paul tells us ( Eph 4:11-13 ), who are to exercise the Word, that the Word may resound always and everywhere in the world, reaching to children's children, and on down to future generations. Were the witness not in the Church, the pulpit--in fact, the entire outward administration of the Church--would be useless, for every man could read the Scriptures for himself. But for the sake of the uninstructed masses and the constantly rising young who, as yet in ignorance of the Word, need admonition--for the sake of these, the Spirit must bear public witness or administer the preaching office that they, too, may learn to know the grace of God manifest and given to us through Christ, and that God's wondrous works may be publicly recognized and extolled by us in opposition to the devil and the world. 21 Wherever such witness is borne, there certainly will be some fruit. The witness never fails of effect. Some surely will be reached; some will accept and believe it. Since it is the witness of the Holy Spirit, and the apostle says here, the Spirit beareth witness, he will be effective, producing in us that to which John refers when he says we are children of God, and have the victory and eternal life. So the Word--or the Gospel message accompanied by the witness of the Spirit--and faith are vitally related. In the last analysis they are inseparable. Without faith, preaching will be fruitless; and faith has origin in the Word alone. Therefore, we should gladly hear and handle the Word. Where it is, there is also the Holy Spirit; and where the Spirit is, there must be at least some believers. Even if you have already heard the Word and obtained faith, it will always continue to strengthen you as you hear it. One knows not at what hour God may touch and illumine his or another's heart. It may be in a time when we least look for it, or in the individual of whom we have least expectation. For the Spirit, as Christ says, breathes where he will, and touches hearts when and where he knows them to be receptive. 22 It is relative to the power and energy wrought by the Holy Spirit that John speaks, indicating the source and means of the power of this witness, when he says of Christ, “This is he that came by water and blood,” etc. In this sentence is included all we possess in the kingdom of Christ, and here is extolled the efficacy of our beloved baptism and the blood or sufferings of Christ. Here John unites all the elements in one bundle, so to speak, making a triune witness. They bear joint witness to our faith and confirm it--these three: the water, the blood and the Spirit. BAPTISM BY WATER AND BLOOD. 23 Christ comes, first, “by water”; that is, by holy baptism. He employs baptism as an outward sign of his work in the new birth of man and in man's sanctification. This water by which Christ comes cannot be a mere, empty sign; for he comes not merely to cleanse or bathe the body with water, but to purify the whole man from all pollution and blemishes inherent in him from Adam. Christ has instituted a cleansing wholly unlike the Mosaic ablutions under the Old Testament dispensation. Moses came with various laws relating to washings and purifications, but they were only cleansings of the body or of the flesh and had daily to be repeated. Now, since these ceremonials contributed nothing to man's purification in God's sight--a thing to be effected by nothing short of a new birth--Christ came with a new order of cleansing, namely, baptism, which is not a mere external ablution from physical impurities, but a washing effective in man's purification from the inward pollution of his old sinful birth and from an evil conscience, and bringing remission of sin and a good conscience toward God, as Peter says. I Pet 3:21. Paul, also ( Tit 3:5 ), calls baptism the “washing of regeneration and renewing of the Holy Spirit.” 24 Christ first instituted baptism through John the Baptist. To distinguish it from the Mosaic baptism, the old Jewish rite of washings, Christ styles it “a baptism unto repentance and the remission of sins.” He designs that therein man shall perceive his inner impurities and know them to be, in God's sight, beyond the power of outward Mosaic ablutions to reach; shall know also that purification of the conscience and remission of sins must be sought and obtained through the power of Christ the Lord, who instituted baptism. 25 Secondly, that this cleansing of sin may be effected in us through baptism, something more than mere water must be present. Mere water could effect no more than do ordinary washings, and no more than Jewish and Turkish baptisms and washings effect. There must be a power and force accompanying the water effective to work inward purification, the purification of the soul. Therefore, John says, Christ came, not by water alone, but also by blood; not the blood of bulls, or of calves, or of goats, those Old Testament sacrifices, but his own blood, as Paul declares. Heb 9:12. He comes through the preaching office of the New Testament, which is his rule upon earth, imparts to us the effective power of his shed blood, his sacrifice for our sins, and thus applies to us the treasure wherewith he purchased our redemption. 26 Hence there is now in baptism this efficacy of the blood of Christ. That is the true caustic soap which not only removes the uncleanness of the outer man, but penetrates to the inner nature, consuming its impurities and cleansing them away, that the heart may become pure in God's sight. Thus, the blood of Christ is so effectively mingled with the baptismal water that we must not regard it as mere water, but water beautifully dyed with the precious crimson blood of our dear Saviour, Christ. Baptism, then, cannot rightly be regarded a physical cleansing, like the Mosaic ablutions, or like the cleansing the bathhouse affords; it is a healing baptism, a baptism or washing with blood, instituted by none but Christ, the Son of God, and that through his own death. 27 In the record of Christ's passion, careful note is made of the fact that blood and water flowed immediately from the spear-thrust in Christ's side as he hung upon the cross; it is pointed out as a special miracle. The design there is to teach that Christ's shed blood is not without significance, but stands for a washing or bath whose efficacy is present in the baptism with water; and that from the slain body of Christ issues an unceasing stream of water and blood, flowing on down through the entire Christian Church, wherein we must all be cleansed from our sins. What makes baptism so precious, so holy and essential is the mingling and union of the water with the blood of Christ; to be baptized into Christ with water is really to be washed and cleansed with the blood of Christ. THE SPIRIT. 28 To these two John adds a third witness, “the Spirit.”The Spirit bears witness with the water and the blood; in fact, through these other two he operates. It is the Holy Spirit himself; not as he is invisible up in heaven in his divine essence, but the Spirit who publicly manifests himself through his external office and permits himself to be heard through his Word. As John here asserts, the Spirit bears witness on earth with both the water and the blood. 29 Neither Moses nor any other teacher in his doctrines of personal effort and external purifications, his washings and his sprinklings of the blood of sheep and goats--no such teacher brings and gives the Spirit. With them is no Spirit, no divine power, no regeneration of man. Any unbelieving, spiritless, wicked knave can exercise human effort and practice physical cleansing. But Christ alone brings with him the power and presence of the Holy Spirit, who sanctifies us through the blood and water issuing from the divine side. The Spirit makes us partakers of its cleansing influence through the external office of preaching and through the sacraments, which are called the office and gifts of the Holy Spirit. Through these the Spirit works in the Christian Church just as he did at first, among the apostles on the Day of Pentecost, and will continue to do in the whole world, unto the last day. Without his ministration we would never obtain, nor know anything about, the saving power of Christ's blood in baptism. 30 Such is the kingdom Christ unceasingly develops through the Christian Church. In him we have eternal purification when to the water is added the Spirit, who through the Word enkindles the heart and purifies it, not with the cleansing qualities of the water alone, but with the healing efficacy of the blood of Christ, whereby sins are exterminated and God's wrath appeased. Although the work of our redemption was wrought once for all in Christ's blood shed upon the cross and is sufficient to cancel the sins of the entire world, yet Christ so instituted it that the same efficacy should remain forever, and be daily distributed and offered to us through the Holy Spirit. 31 This work of the Holy Spirit is neither received nor perceived except through faith in this witness, the preached word of Christ--when with the heart man grasps it and confidently believes it is fulfilled in himself as the Word declares. Thus is the heart really cleansed, the individual born anew, through the Holy Spirit present in the sacred cleansing of water and of the blood of Christ. Peter ( I Pet 1:2 ) speaks of the sanctification of Christians as the “sprinkling of the blood of Jesus Christ” upon us by the Holy Spirit through the public preaching of the Gospel. This sprinkling radically differs from the Jewish sprinkling of water, or of the ashes of a red heifer, or of the blood of a dead lamb or goat, round about the altar and upon the applicants for purification. In the sanctification of Christians, the true consecrated water and the sprinkled blood of Christ are combined; that is, the message concerning the shed blood of our Lord Jesus Christ is “sprinkled,” so to speak, upon the soul, and wherever that Word touches the soul it is effective. The blood in this case is not the ineffective, lifeless blood of a slain animal, but the potent, living blood of the Son of God. Under its application the soul cannot remain impure. Christ's blood purifies and heals from sin and death; it strikes at their very foundation, and entirely releases us from their power and grants us eternal life for soul and body. 32 Note, this text is a grand sermon on the witness Christians have here on earth, which the apostle in concluding explains and extols in beautiful and comforting words. He calls it a witness that God himself bears to his Son and that serves to assure us of being the children of God and possessors of eternal life. For he says: V.11. “And the witness is this, that God gave unto us eternal life,” etc. This is indeed an excellent witness, which God himself witnesses and declares to you, and the Holy Spirit brings and reveals to you. God cannot lie nor deceive, he is the eternal, unchangeable truth, as already mentioned. If you believe this witness, you certainly have received and possess it, as John again says: V.10. “He that believeth on the Son of God hath the witness in him.” FAITH TO BE IMPLICIT. 33 The true, saving doctrine of the Christian faith is this: There must be witness and confidence of heart so absolute as to leave no room for doubt that, through Christ, we are God's children and have remission of sins and eternal life. By way of showing us how God earnestly enjoins such faith upon us and forbids us to have any doubts on the subject, John says, V.11. “He that believeth not God hath made him a liar; because he hath not believed in the witness that God hath borne concerning his Son.” 34 This passage annihilates the pernicious, damnable, diabolical doctrine of the Papists, who shamelessly claim it is right to doubt and that a Christian should doubt his title to grace. This doctrine is equivalent to teaching the propriety of disbelieving the testimony of God. It is charging God with falsehood, dishonoring and blaspheming the Lord Christ, openly affronting the Holy Spirit, knowingly plunging people into unpardonable sins and blasphemies and consequently sending them to the devil without hope or comfort of salvation. 35 Such is the beautiful fruit of papistical doctrine; such is papistical holiness. This is what they who would be the Christian Church recommend to us. They would have us, with them, openly and fearlessly charge God with falsehood, trample his Word under foot and worship the devil in his stead. Further, they require us to praise and honor them and render them thanks, rejoicing to be offered their stipulated terms of friendship. At the same time they have not in a single instance repented of their abominable idolatry or acknowledged their error; rather they plume themselves on having in their purity taught no wrong. If we will not accede to their demands, we must be persecuted, put to death, exterminated everywhere in the world with fire and sword. But the devil and death may accede in our stead. Let the godly Christian desire and pray that God may hurl such accursed doctrine into the abyss of hell and punish as they deserve the impenitent blasphemers since they will not cease. And let all the people say, Amen, amen. 36 Note particularly the consolation of Paul's concluding words. Here he embraces in one clear word the whole substance of the Gospel when he says: V.12. “He that hath the Son hath the life; he that hath not the Son of God hath not the life.” How could he speak plainer and more forcibly? What is the need of further inquiry and investigation or discussion of this theme? Do you wish to have assurance of eternal life? According to this verse, you have it truly if you possess Christ the Son of God; and you have Christ when you believe this witness and preaching as John says, and you should confidently rely upon it in life and in death as the divine, eternal truth. But if you believe not, you have not life; and all effort and suffering on your part, yes, combined with the effort and suffering of the whole world, will profit you nothing. You have not the Son of God if you do not believe God's witness of him but charge God with falsehood.

, etc. Where is there one who can pretend to have obtained a victory over the world, except he who believes in the Saviour? All else are worldly, and are governed by worldly aims and principles. It is true that a man may gain a victory over one worldly passion; he may subdue some one evil propensity; he may abandon the gay circle, may break away from habits of profaneness, may leave the company of the unprincipled and polluted; but still, unless he has faith in the Son of God, the spirit of the world will reign supreme in his soul in some form. The appeal which John so confidently made in his time may be as confidently made now. We may ask, as he did, where is there one who shows that he has obtained a complete victory over the world, except the true Christian? Where is there one whose end and aim is not the present life? Where is there one who shows that all his purposes in regard to this world are made subordinate to the world to come? There are those now, as there were then, who break away from one form of sin, and from one circle of sinful companions; there are those who change the ardent passions of youth for the soberness of middle or advanced life; there are those who see the folly of profaneness, and of gaiety, and intemperance; there are those who are disappointed in some scheme of ambition, and who withdraw from political conflicts; there are those who are satiated with pageantry, and who, oppressed with the cares of state, as Diocletian and Charles V. were, retire from public life; and there are those whose hearts are crushed and broken by losses, and by the death, or what is worse than death, by the ingratitude of their children, and who cease to cherish the fond hope that their family will be honoured, and their name perpetuated in those whom they tenderly loved--but still there is no victory over the world. Their deep dejection, their sadness, their brokenness of spirit, their lamentations, and their want of cheerfulness, all show that the spirit of the world still reigns in their hearts. If the calamities which have come upon them could be withdrawn; if the days of prosperity could be restored, they would show as much of the spirit of the world as ever they did, and would pursue its follies and its vanities as greedily as they had done before. Not many years or months elapse before the worldly mother who has followed one daughter to the grave, will introduce another into the gay world with all the brilliancy which fashion prescribes; not long will a worldly father mourn over the death of a son before, in the whirl of business and the exciting scenes of ambition, he will show that his heart is as much wedded to the world as it ever was. If such sorrows and disappointments conduct to the Saviour, as they sometimes do; if they lead the troubled mind to seek peace in his blood, and support in the hope of heaven, then a real victory is obtained over the world; and then, when the hand of affliction is withdrawn, it is seen that there has been a work of grace in the soul that has effectually changed all its feelings, and secured a triumph that shall be eternal.Verse 6. This is he

Who is he that overcometh the world - That is superior to all worldly care, desire, fear? Every believer, and none else. The seventh verse 1Jo 5:7 (usually so reckoned) is a brief recapitulation of all which has been before advanced concerning the Father, the Son, and the Spirit. It is cited, in conjunction with the sixth and eighth, 1Jo 5:6 ,8 by Tertullian, Cyprian, and an uninterrupted train of Fathers. And, indeed, what the sun is in the world, what the heart is in a man, what the needle is in the mariner's compass, this verse is in the epistle. By this the sixth, eighth, and ninth verses 1Jo 5:6 ,8,9 are indissolubly connected; as will be evident, beyond all contradiction, when they are accurately considered.

. This Son of God referred to in the previous verse. The object of the apostle in this verse, in connexion with 1Jn 5:8, is to state the nature of the evidence that Jesus is the Son of God. He refers to three well-known things on which he probably had insisted much in his preaching--the water, and the blood, and the Spirit. These, he says, furnished evidence on the very point which he was illustrating, by showing that that Jesus on whom they believed was the Son of God. "This," says he, "is the same one, the very person, to whom the well-known, and important testimony is borne; to him, and him alone, this undisputed things appertain, and not to any other who should claim to be the Messiah; and they all agree on the same one point," 1Jn 5:8. That came. οελθων. This does not mean that when he came into the world he was accompanied in some way by water and blood; but the idea is, that the water and the blood were clearly manifest during his appearing on earth, or that they were remarkable testimonials in some way to his character and work. An ambassador might be said to come with credentials; a warrior might be said to come with the spoils of victory; a prince might be said to come with the insignia of royalty; a prophet comes with signs and wonders; and the Lord Jesus might also be said to have come with power to raise the dead, and to heal disease, and to cast out devils; but John here fixes the attention on a fact so impressive and remarkable in his view as to be worthy of special remark, that he came by water and blood. By water. There have been many opinions in regard to the meaning of this phrase. See Pool's Synopsis. Compare also Lucke, in loc. A mere reference to some of these opinions may aid in ascertaining the true interpretation. (1.) Clement of Alexandria supposes that by water regeneration and faith were denoted, and by blood the public acknowledgment of that. (2.) Some, and among them Wetstein, have held that the words are used to denote the fact that the Lord Jesus was truly a man, in contradistinction from the doctrine of the Docetae; and that the apostle means to say that he had all the properties of a human being--a spirit or soul, blood, and the watery humours of the body. (3.) Grotius supposes that by his coming "by water," there is reference to his pure life, as water is the emblem of purity; and he refers to Eze 36:25, Isa 1:16, Jer 4:14. As a sign of that purity, he says that John baptized him, Jn 1:28. A sufficient objection to this view is, that as in the corresponding word blood there is undoubted reference to blood literally, it cannot be supposed that the word water in the same connexion would be used figuratively. Moreover, as Lucke (p. 287) has remarked, water, though a symbol of purity, is never used to denote purity itself, and therefore cannot here refer to the pure life of Jesus. (4.) Many expositors suppose that the reference is to the baptism of Jesus, and that by his "coming by water and blood," as by the latter there is undoubted reference to his death, so by the former there is reference to his baptism, or to his entrance on his public work. Of this opinion were Tertullian, Ecumenius, Theophylact, among the fathers, and Capellus, lieumann, Stroth, Lange, Ziegler, A. Clarke, Bengel, Rosenmuller, Macknight, and others, among the moderns. A leading argument for this opinion, as alleged, has been that it was then that the Spirit bare witness to him, ( Mt 3:16,) and that this is what John here refers to when he says, "It is the Spirit that beareth witness," etc. To this view, Lucke urges substantially the following objections: (a.) That if it refers to baptism, the phrase would much more appropriately express the fact that Jesus came baptizing others, if that were so, than that he was baptized himself. The phrase would be strictly applicable to John the Baptist, who came baptizing, and whose ministry was distinguished for that, ( Mt 3:1;) and if Jesus had baptized in the same manner, or if this had been a prominent characteristic of his ministry, it would be applicable to him. Comp. Jn 4:2. But if it means that he was baptized, and that he came in that way "by water," it was equally true of all the apostles who were baptized, and of all others, and there was nothing so remarkable in the fact that he was baptized as to justify the prominence given to the phrase in this place. (b.) If reference be had here, as is supposed in this view of the passage, to the "witness" that was borne to the Lord Jesus on the occasion of his baptism, then the reference should have been not to the "water" as the witness, but to the "voice that came from heaven," ( Mt 3:17,) for it was that which was the witness in the case. Though this occurred at the time of the baptism, yet it was quite an independent thing, and was important enough to have been referred to. See Lucke, Com. in loc. These objections, however, are not insuperable. Though Jesus did not come baptizing others himself, ( Jn 4:2,) and though the phrase would have expressed that if he had, yet, as Christian baptism began with him; as this was the first act in his entrance on public life; as it was by this that he was set apart to his work; and as he designed that this should be always the initiatory rite of his religion, there was no impropriety in saying that his "coming," or his advent in this world, was at the beginning characterized by water, and at the close by blood. Moreover, though the "witness" at his baptism was really borne by a voice from heaven, yet his baptism was the prominent thing; and if we take the baptism to denote all that in fact occurred when he was baptized, all the objections made by Lucke here vanish. (5.) Some, by the "water" here, have understood the ordinance of baptism as it is appointed by the Saviour to be administered to his people, meaning that the ordinance was instituted by him. So Beza, Calvin, Piscator, Calovius, Wolf, Beausobre, Knapp, Lucke, and others understand it. According to this the meaning would be, that he appointed baptism by water as a symbol of the cleansing of the heart, and shed his blood to effect the ransom of man, and that thus it might be said that he "came by water and blood;" to wit, by these two things as effecting the salvation of men. But it seems improbable that the apostle should have grouped these things together in this way. For (a.) the "blood" is that which he shed; which pertained to him personally; which he poured out for the redemption of man; and it is clear that, whatever is meant by the phrase " he came," his coming by "water" is to be understood in some sense similar to his coming by "blood;" and it seems incredible that the apostle should have joined a mere ordinance of religion in this way with the shedding of his blood, and placed them in this manner on an equality. (b.) It cannot be supposed that John meant to attach so much importance to baptism as would be implied by this. The shedding of his blood was essential to the redemption of men; can it be supposed that the apostle meant to teach that baptism by water is equally necessary? (c.) If this be understood of baptism, there is no natural connexion between that and the "blood" referred to; nothing by which the one would suggest the other; no reason why they should be united. If he had said that he "came" by the appointment of two ordinances for the edification of the church, "baptism and the supper," however singular such a statement might be in some respects, yet there would be a connexion, a reason why they should be suggested together. But why should baptism and the blood shed by the Saviour on the cross be grouped together as designating the principal things which characterized his coming into the world? (6.) There remains, then, but one other interpretation; to wit, that he refers to the "water and the blood" which flowed from the side of the Saviour when he was pierced by the spear of the Roman soldier. John had himself laid great stress on this occurrence, and on the fact that he had himself witnessed it, Jn 19:34, ( Jn 19:35;) and as, in these epistles, he is accustomed to allude to more full statements made in his gospel, it would seem most natural to refer the phrase to that event as furnishing a clear and undoubted proof of the death of the Saviour. This would be the obvious interpretation, and would be entirely clear, if John did not immediately speak of the "water" and the "blood" as separate witnesses, each as bearing witness to an important point, as separate as the "Spirit" and the "water," or the "Spirit" and the "blood;" whereas, if he refers to the mingled water and blood flowing from his side, they both witness only the same fact, to wit, his death. There was no special significance in the water, no distinct testifying to anything different from the flowing of the blood; but together they bore witness to the one fact that he actually died. But here he seems to suppose that there is some special significance in each. "Not by water only, but by water and blood." "There are three that bear witness, the Spirit, and the water, and the blood, and these three agree in one." These considerations seem to me to make it probable, on the whole, that the fourth opinion, above referred to, and that which has been commonly held in the Christian church, is correct, and that by the "water" the baptism of the Saviour is intended; his baptism as an emblem of his own purity; as significant of the nature of his religion; as a rite which was to be observed in his church at all times. That furnished an important attestation to the fact that he was the Messiah, (comp. Mt 3:15,) for it was by that that he entered on his public work, and it was then that a remarkable testimony was borne to his being the Son of God. He himself " came " thus by water as an emblem of purity; and the water used in his church in all ages in baptism, together with the "blood" and the "Spirit," bears public testimony to the pure nature of his religion. It is possible that the mention of the "water" in his baptism suggested to John also the water which flowed from the side of the Saviour at his death, intermingled with blood; and that though the primary thought, in his mind was the fact that Jesus was baptized, and that an important attestation was then given to his Messiahship, yet he may have instantly adverted to the fact that water performed so important a part, and was so important a symbol through all his work; water at his introduction to his work as an ordinance in his church, as symbolical of the nature of his religion, and even at his death, as a public attestation, in connexion with flowing blood, to the fact that he truly died, in reality, and not, as the Docetae pretended, in appearance only, thus completing the work of the Messiah, and making an atonement for the sins of the world. Comp. Jn 19:34, Jn 19:35. And blood, referring, doubtless, to the shedding of his blood on the cross. He " came " by that; that is, he was manifested by that to men, or that was one of the forms in which he appeared to men, or by which his coming into the world was characterized. The apostle means to say that the blood shed at his death furnished an important evidence or "witness" of what he was. In what way this was done, 1Jn 5:8. Not by water only, but by water and blood. John the Baptist came "by water only;" that is, he came to baptize the people, and to prepare them for the coming of the Messiah. Jesus was distinguished from him in the fact that his ministry was characterized by the shedding of blood, or the shedding of his blood constituted one of the peculiarities of his work. And it is this Spirit. Evidently the Holy Spirit. That beareth witness. That is, he is the great witness in the matter, confirming all others. He bears witness to the soul that Jesus came "by water and blood," for that would not be received by us without his agency. In what way he does this, 1Jn 5:8. Because the Spirit is truth. Is so eminently true that he may be called truth itself, as God is so eminently benevolent that he may be called love itself. 1Jn 4:8. (a) "came by" Jn 19:34 Verse 7. For there are thr

This is he - St. John here shows the immovable foundation of that faith that Jesus is the Son of God; not only the testimony of man, but the firm, indubitable testimony of God. Who came - Jesus is he of whom it was promised that he should come; and who accordingly, is come. And this the Spirit, and the water, and the blood testify. Even Jesus - Who, coming by water and blood, is by this very thing demonstrated to be the Christ. Not by the water only - Wherein he was baptized. But by the water and the blood - Which he shed when he had finished the work his Father had given him to do. He not only undertook at his baptism "to fulfil all righteousness," but on the cross accomplished what he had undertaken; in token whereof, when all was finished, blood and water came out of his side. And it is the Spirit who likewise testifieth - Of Jesus Christ, namely, by Moses and all the prophets, by John the Baptist, by all the apostles, and in all the writings of the New Testament. And against his testimony there can be no exception, because the Spirit is truth - The very God of truth.

a. d. 80.) 6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. 7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. 9 If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. The faith of the Christian believer (or the believer in Christ) being thus mighty and victorious, it had need to be well founded, to be furnished with unquestionable celestial evidence concerning the divine mission, authority, and office of the Lord Jesus; and it is so; he brings his credentials along with him, and he brings them in a way by which he came and in the witness that attends him. I. In the way and manner by which he came; not barely by which he came into the world, but by and with which he came, and appeared, and acted, as a Saviour in the world: This is he that came by water and blood. He came to save us from our sins, to give us eternal life, and bring us to God; and, that he might the more assuredly do this, he came by, or with, water and blood. Even Jesus Christ; Jesus Christ, I say, did so; and none but he. And I say it again, not by or with water only, but by and with water and blood, v. 6 . Jesus Christ came with water and blood, as the notes and signatures of the true effectual Saviour of the world; and he came by water and blood as the means by which he would heal and save us. That he must and did thus come in his saving office may appear by our remembering these things:— 1. We are inwardly and outwardly defiled. (1.) Inwardly, by the power and pollution off sin and in our nature. For our cleansing from this we need spiritual water; such as can reach the soul and the powers of it. Accordingly, there is in and by Christ Jesus the washing of regeneration and the renewing of the Holy Ghost. And this was intimated to the apostles by our Lord, when he washed their feet, and said to Peter, who refused to be washed, Except I wash thee, thou hast no part in me. (2.) We are defiled outwardly, by the guilt and condemning power of sin upon our persons. By this we are separated from God, and banished from his favourable, gracious, beatific presence for ever. From this we must be purged by atoning blood. It is the law or determination in the court of heaven that without shedding of blood there shall be no remission, Heb. ix. 22 . The Saviour from sin therefore must come with blood. 2. Both these ways of cleansing were represented in the old ceremonial institutions of God. Persons and things must be purified by water and blood. There were divers washings and carnal ordinances imposed till the time of reformation, Heb. ix. 10 . The ashes of a heifer, mixed with water, sprinkling the unclean, sanctifieth to the purifying of the flesh, Heb. ix. 13 ; Num. xix. 9 . And likewise almost all things are, by the law, purged with blood, Heb. ix. 22 . As those show us our double defilement, so they indicate the Saviour's two-fold purgation. 3. At and upon the death of Jesus Christ, his side being pierced with a soldier's spear, out of the wound there immediately issued water and blood. This the beloved apostle saw, and he seems to have been affected with the sight; he alone records it, and seems to reckon himself obliged to record it, and seems to reckon himself obliged to record it, as containing something mysterious in it: And he that saw it bore record, and his record is true. And he knoweth, being an eye-witness, that he saith true, that you might believe, and that you might believe this particularly, that out of his pierced side forthwith there came water and blood, John xix. 34, 35 . Now this water and blood are comprehensive of all that is necessary and effectual to our salvation. By the water our souls are washed and purified for heaven and the region of saints in light. By the blood God is glorified, his law is honoured, and his vindictive excellences are illustrated and displayed. Whom God hath set forth, or purposed, or proposed, a propitiation through faith in his blood, or a propitiation in or by his blood through faith, to declare his righteousness, that he may be just, and the justifier of him that believeth in Jesus, Rom. iii. 25, 26 . By the blood we are justified, reconciled, and presented righteous to God. By the blood, the curse of the law being satisfied, and purifying Spirit is obtained for the internal ablution of our natures. Christ hath redeemed us from the curse of the law, that the blessing of Abraham might come on the Gentiles, that we might receive the promise of the Spirit, the promised Spirit, through faith, Gal. iii. 13 , &c. The water, as well as the blood, issued out of the side of the sacrificed Redeemer. The water and the blood then comprehend all things that can be requisite to our salvation. They will consecrate and sanctify to that purpose all that God shall appoint or make use of in order to that great end. He loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, Eph. v. 25-27 . He who comes by water and blood is an accurate perfect Saviour. And this is he who comes by water and blood, even Jesus Christ! Thus we see in what way and manner, or, if you please, with what utensils, he comes. But we see his credentials also, II. In the witness that attends him, and that is, the divine Spirit, that Spirit to whom the perfecting of the works of God is usually attributed: And it is the Spirit that beareth witness, v. 6 . It was meet that the commissioned Saviour of the world should have a constant agent to support his work, and testify of him to the world. It was meet that a divine power should attend him, his gospel, and servants; and notify to the world upon what errand and office they came, and by what authority they were sent: this was done in and by the Spirit of God, according to the Saviour's own prediction, " He shall glorify me, even when I shall be rejected and crucified by men, for he shall receive or take of mine. He shall not receive my immediate office; he shall not die and rise again for you; but he shall receive of mine, shall proceed on the foundation I have laid, shall take up my institution, and truth, and cause, and shall further show it unto you, and by you to the world," John xvi. 14 . And then the apostle adds the commendation or the acceptableness of this witness: Because the Spirit is truth, v. 6 . He is the Spirit of God, and cannot lie. There is a copy that would afford us a very suitable reading thus: because, or that, Christ is the truth. And so it indicates the matter of the Spirit's testimony, the thing which he attests, and that is, the truth of Christ: And it is the Spirit that beareth witness that Christ is the truth; and consequently that Christianity, or the Christian religion, is the truth of the day, the truth of God. But it is meet that one or two copies should alter the text; and our present reading is very agreeable, and so we retain it. The Spirit is truth. He is indeed the Spirit of truth, John xiv. 17 . And that the Spirit is truth, and a witness worthy of all acceptation, appears in that he is a heavenly witness, or one of the witnesses that in and from heaven bore testimony concerning the truth and authority of Christ. Because (or for) there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. And so v. 7 most appositely occurs, as a proof of the authenticity of the Spirit's testimony; he must needs be true, or even truth itself, if he be not only a witness in heaven, but even one (not in testimony only, for so an angel may be, but in being and essence) with the Father and the Word. But here, 1. We are stopped in our course by the contest there is about the genuineness of v. 7 . It is alleged that many old Greek manuscripts have it not. We shall not here enter into the controversy. It should seem that the critics are not agreed what manuscripts have it and what not; nor do they sufficiently inform us of the integrity and value of the manuscripts they peruse. Some may be so faulty, as I have an old printed Greek Testament so full of errata, that one would think no critic would establish a various lection thereupon. But let the judicious collators of copies manage that business. There are some rational surmises that seem to support the present text and reading. As, (1.) If we admit v. 8 , in the room of v. 7 , it looks too like a tautology and repetition of what was included in v. 6 , This is he that came by water and blood, not by water only, but by water and blood; and it is the Spirit that beareth witness. For there are three that bear witness, the Spirit, the water, and the blood. This does not assign near so noble an introduction of these three witnesses as our present reading does. (2.) It is observed that many copies read that distinctive clause, upon the earth: There are three that bear record upon the earth. Now this bears a visible opposition to some witness or witnesses elsewhere, and therefore we are told, by the adversaries of the text, that this clause must be supposed to be omitted in most books that want v. 7 . But it should for the same reason be so in all. Take we v. 6 , This is he that came by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. It would not now naturally and properly be added, For there are three that bear record on earth, unless we should suppose that the apostle would tell us that all the witnesses are such as are on earth, when yet he would assure us that one is infallibly true, or even truth itself. (3.) It is observed that there is a variety of reading even in the Greek text, as in v. 7 . Some copies read hen eisi — are one; others (at least the Complutensian ) eis to hen eisin — are to one, or agree in one; and in v. 8 (in that part that it is supposed should be admitted), instead of the common en te ge — in earth, the Complutensian reads epi tes ges — upon earth, which seems to show that that edition depended upon some Greek authority, and not merely, as some would have us believe, upon the authority either of the vulgar Latin or of Thomas Aquinas, though his testimony may be added thereto. (4.) The seventh verse is very agreeable to the style and the theology of our apostle; as, [1.] He delights in the title the Father, whether he indicates thereby God only, or a divine person distinguished from the Son. I and the Father are one. And Yet I am not alone; because the Father is with me. I will pray the Father, and he shall give you another comforter. If any man love the world, the love of the Father is not in him. Grace be with you, and peace from God the Father, and from the Lord Jesus Christ, the Son of the Father, 2 John 3 . Then, [2.] The name the Word is known to be almost (if not quite) peculiar to this apostle. Had the text been devised by another, it had been more easy and obvious, from the form of baptism, and the common language of the church, to have used the name Son instead of that of the Word. As it is observed that Tertullian and Cyprian use that name, even when they refer to this verse; or it is made an objection against their referring to this verse, because they speak of the Son, not the Word; and yet Cyprian's expression seems to be very clear by the citation of Facundus himself. Quod Johannis apostoli testimonium beatus Cyprianus, Carthaginensis antistes et martyr, in epistolâ sive libro, quem de Trinitate scripsit, de Patre, Filio, et Spiritu sancto dictum intelligit; ait enim, Dicit Dominus, Ego et Pater unum sumus; et iterum de Patre, Filio, et Spiritu sancto scriptum est, Et hi tres unum sunt.—Blessed Cyprian, the Carthaginian bishop and martyr, in the epistle or book he wrote concerning the Trinity, considered the testimony of the apostle John as relating to the Father, the Son, and Holy Spirit; for he says, the Lord says, I and the Father are one; and again, of the Father, the Son, and the Holy Spirit it is written, And these three are one. Now it is nowhere written that these are one, but in v. 7 . It is probable than that St. Cyprian, either depending on his memory, or rather intending things more than words, persons more than names, or calling persons by their names more usual in the church (both in popular and polemic discourses), called the second by the name of the Son rather than of the Word. If any man can admit Facundus's fancy, that Cyprian meant that the Spirit, the water, and the blood, were indeed the Father, Word, and Spirit, that John said were one, he may enjoy his opinion to himself. For, First, He must suppose that Cyprian not only changed all the names, but the apostle's order too. For the blood (the Son), which Cyprian puts second, the apostle puts last. And, Secondly, He must suppose that Cyprian thought that by the blood which issued out of the side of the Son the apostle intended the Son himself, who might as well have been denoted by the water,—that by the water, which also issued from the side of the Son, the apostle intended the person of the Holy Ghost,—that by the Spirit, which in v. 6 is said to be truth, and in the gospel is called the Spirit of truth, the apostle meant the person of the Father, though he is nowhere else so called when joined with the Son and the Holy Ghost. We require good proof that the Carthaginian father could so understand the apostle. He who so understands him must believe too that the Father, Son, and Holy Spirit, are said to be three witnesses on earth. Thirdly, Facundus acknowledges that Cyprian says that of his three it is written, Et hi tres unum sunt—and these three are one. Now these are the words, not of v. 8 , but of v. 7 . They are not used concerning the three on earth, the Spirit, the water, and the blood; but the three in heaven, the Father, and the Word, and the Holy Ghost. So we are told that the author of the book De baptismo hæreticorum, allowed to be contemporary with Cyprian, cites John's words, agreeably to the Greek manuscripts and the ancient versions, thus: Ait enim Johannes de Domino nostro in epistolâ nos docens, Hic es qui venit per aquam et sanguinem, Jesus Christus, non in aquâ tantùm, sed in aquâ et sanguine; et Spiritus est qui testimonium perhibet, quia Spiritus est veritas; quia tres testimonium perhibent, Spiritus et aqua et sanguis, et isti tres in unum sunt—For John, in his epistle, says concerning our Lord, This is he, Jesus Christ, who came by water and blood, not in water only, but in water and blood; and it is the Spirit that bears witness, because the Spirit is truth; for there are three that bear witness, the Spirit, the water, and the blood, and these three agree in one. If all the Greek manuscripts and ancient versions say concerning the Spirit, the water, and the blood, that in unum sunt—they agree in one, then it was not of them that Cyprian spoke, whatever variety there might be in the copies in his time, when he said it is written, unum sunt—they are one. And therefore Cyprian's words seem still to be a firm testimony to v. 7 , and an intimation likewise that a forger of the text would have scarcely so exactly hit upon the apostolical name for the second witness in heaven, the Word. Them, [3.] As only this apostle records the history of the water and blood flowing out of the Saviour's side, so it is he only, or he principally, who registers to us the Saviour's promise and prediction of the Holy spirit's coming to glorify him, and to testify of him, and to convince the world of its own unbelief and of his righteousness, as in his gospel, ch. xiv. 16, 17, 26; xv. 26; xvi. 7-15 . It is most suitable then to the diction and to the gospel of this apostle thus to mention the Holy Ghost as a witness for Jesus Christ. Then, (5.) It was far more easy for a transcriber, by turning away his eye, or by the obscurity of the copy, it being obliterated or defaced on the top or bottom of a page, or worn away in such materials as the ancients had to write upon, to lose and omit the passage, than for an interpolator to devise and insert it. He must be very bold and impudent who could hope to escape detection and shame; and profane too, who durst venture to make an addition to a supposed sacred book. And, (6.) It can scarcely be supposed that, when the apostle is representing the Christian's faith in overcoming the world, and the foundation it relies upon in adhering to Jesus Christ, and the various testimony that was attended him, especially when we consider that he meant to infer, as he does ( v. 9 ), If we receive the witness of men, the witness of God is greater; for this (which he had rehearsed before) is the witness of God which he hath testified of his Son. Now in the three witnesses on earth there is neither all the witness of God, nor indeed any witness who is truly and immediately God. The antitrinitarian opposers of the text will deny that either the Spirit, or the water, or the blood, is God himself; but, upon our present reading, here is a noble enumeration of the several witnesses and testimonies supporting the truth of the Lord Jesus and the divinity of his institution. Here is the most excellent abridgment or breviate of the motives to faith in Christ, of the credentials the Saviour brings with him, and of the evidences of our Christianity, that is to be found, I think, in the book of God, upon which single account, even waiving the doctrine of the divine Trinity, the text is worthy of all acceptation. 2. Having these rational grounds on out side, we proceed. The apostle, having told us that the Spirit that bears witness to Christ is truth, shows us that he is so, by assuring us that he is in heaven, and that there are others also who cannot but be true, or truth itself, concurring in testimony with him: For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one, v. 7 . (1.) Here is a trinity of heavenly witnesses, such as have testified and vouched to the world the veracity and authority of the Lord Jesus in his office and claims, where, [1.] The first that occurs in order is the Father; he set his seal to the commission of the Lord Christ all the while he was here; more especially, First, In proclaiming him at his baptism, Matt. iii. 17 . Secondly, In confirming his character at the transfiguration, Matt. xvii. 5 . Thirdly, In accompanying him with miraculous power and works: If I do not the works of my Father, believe me not; but if I do, though you believe not me, believe the works, that you may know and believe that the Father is in me, and I in him, John x. 37, 38 . Fourthly, In avouching at his death, Matt. xxvii. 54 . Fifthly, In raising him from the dead, and receiving him up to his glory: He shall convince the world-of righteousness, because I go to my Father, and you see me no more, John xvi. 10 , and Rom. i. 4 . [2.] The second witness in the Word, a mysterious name, importing the highest nature that belongs to the Saviour of Jesus Christ, wherein he existed before the world was, whereby he made the world, and whereby he was truly God with the Father. He must bear witness to the human nature, or to the man Christ Jesus, in and by whom he redeemed and saved us; and he bore witness, First, By the mighty works that he wrought. John v. 17 , My Father worketh hitherto, and I work. Secondly, In conferring a glory upon him at his transfiguration. And we beheld his glory, the glory as of the only-begotten of the Father, John i. 14 . Thirdly, In raising him from the dead. John ii. 19 , Destroy this temple, and in three days will I raise it up. [3.] The third witness is the Holy Ghost, or the Holy Spirit, and august, venerable name, the possessor, proprietor, and author of holiness. True and faithful must he be to whom the Spirit of holiness sets his seal and solemn testimony. So he did to the Lord Jesus, the head of the Christian world; and that in such instances as these:— First, In the miraculous production of his immaculate human nature in the virgin's womb. The Holy Ghost shall come upon thee, Luke i. 35 , &c. Secondly, In the visible descent upon him at his baptism. The Holy Ghost descended in a bodily shape, Luke iii. 22 , &c. Thirdly, In an effectual conquest of the spirits of hell and darkness. If I cast out devils by the Spirit of God, then the kingdom of God has come unto you, Matt. xii. 28 . Fourthly, In the visible potent descent upon the apostles, to furnish them with gifts and powers to preach him and his gospel to the world after he himself had gone to heaven, Acts i. 4, 5 ; ii. 2-4 , &c. Fifthly, In supporting the name, gospel, and interest of Christ, by miraculous gifts and operations by and upon the disciples, and in the churches, for two hundred years ( 1 Cor. xii. 7 ), concerning which see Dr. Whitby's excellent discourse in the preface to the second volume of his Commentary on the New Testament. These are witnesses in heaven; and they bear record from heaven; and they are one, it should seem, not only in testimony (for that is implied in their being three witnesses to one and the same thing), but upon a higher account, as they are in heaven; they are one in their heavenly being and essence; and, if one with the Father, they must be one God. (2.) To these there is opposed, though with them joined, a trinity of witnesses on earth, such as continue here below: And there are three that bear witness on earth, the spirit, the water, and the blood; and these three agree in one, v. 8 . [1.] Of these witnesses the first is the spirit. This must be distinguished from the person of the Holy Ghost, who is in heaven. We must say then, with the Saviour (according to what is reported by this apostle), that which is born of the Spirit is spirit, John iii. 6 . The disciples of the Saviour are, as well as others, born after the flesh. They come into the world endued with a corrupt carnal disposition, which is enmity to God. This disposition must be mortified and abolished. A new nature must be communicated. Old lusts and corruptions must be eradicated, and the true disciple become a new creature. The regeneration or renovation of souls is a testimony to the Saviour. It is his actual though initial salvation. It is a testimony on earth, because it continues with the church here, and is not performed in that conspicuous astonishing manner in which signs from heaven are accomplished. To this Spirit belong not only the regeneration and conversion of the church, but its progressive sanctification, victory over the world, her peace, and love, and joy, and all that grace by which she is made meet for the inheritance of the saints in light. [2.] The second is the water. This was before considered as a means of salvation, now as a testimony to the Saviour himself, and intimates his purity and purifying power. And so it seems to comprehend, First, The purity of his own nature and conduct in the world. He was holy, harmless, and undefiled. Secondly, The testimony of John's baptism, who bore witness of him, prepared a people for him, and referred them to him, Mark i. 4 , 7 , 8 . Thirdly, The purity of his own doctrine, by which souls are purified and washed. Now you are clean through the word that I have spoken unto you, John xv. 3 . Fourthly, The actual and active purity and holiness of his disciples. His body is the holy catholic church. Seeing you have purified your souls in obeying the truth through the Spirit, 1 Pet. i. 22 . And this signed and sealed by, Fifthly, The baptism that he has appointed for the initiation or introduction of his disciples, in which he signally (or by that sign) says, Except I wash thee, thou hast no part in me. Not the putting away of the filth of the flesh, but the answer of a good conscience towards God, 1 Pet. iii. 21 . [3.] The third witness is the blood; this he shed, and this was our ransom. This testifies for Jesus Christ, First, In that it sealed up and finished the sacrifices of the Old Testament, Christ, our Passover, was sacrificed for us. Secondly, In that it confirmed his own predictions, and the truth of all his ministry and doctrine, John xviii. 37 . Thirdly, In that it showed unparalleled love to God, in that he would die a sacrifice to his honour and glory, in making atonement for the sins of the world, John xiv. 30, 31 . Fourthly, In that it demonstrated unspeakable love to us; and none will deceive those whom they entirely love, John xiv. 13-15 . Fifthly, In that it demonstrated the disinterestedness of the Lord Jesus as to any secular interest and advantage. No impostor and deceiver ever proposes to himself contempt and a violent cruel death, John xviii. 36 . Sixthly, In that it lays obligation on his disciple to suffer and die for him. No deceiver would invite proselytes to his side and interest at the rate that the Lord Jesus did. You shall be hated of all men for my sake. They shall put you out of their synagogues; and the time comes that whosoever kills you will think that he doeth God service, John xvi. 2 . He frequently calls his servants to a conformity with him in sufferings: Let us go forth therefore unto him without the camp, bearing his reproach, Heb. xiii. 13 . This shows that neither he nor his kingdom is of this world. Seventhly, The benefits accruing and procured by his blood (well understood) must immediately demonstrate that he is indeed the Saviour of the world. And then, Eighthly, These are signified and sealed in the institution of his own supper: This is my blood of the New Testament (which ratifies the New Testament), which is shed for many, for the remission of sins, Matt. xxvi. 28 . Such are the witnesses on earth. Such is the various testimony given to the author of our religion. No wonder if the rejector of all this evidence he judged as a blasphemer of the Spirit of God, and be left to perish without remedy in his sins. These three witnesses (being more different than the three former) are not so properly said to be one as to be for one, to be for one and the same purpose and cause, or to agree in one, in one and the same thing among themselves, and in the same testimony with those who bear record from heaven. III. The apostle justly concludes, If we receive the witness of men, the witness of God is greater; for this is the witness of God, that he hath testified of his Son, v. 9 . Here we have, 1. A supposition well founded upon the premises. Here is the witness of God, the witness whereby God hath testified of his Son, which surely must intimate some immediate irrefragable testimony, and that of the Father concerning his Son; he has by himself proclaimed and avouched him to the world. 2. The authority and acceptableness of his testimony; and that argued from the less to the greater: If we receive the witness of men (and such testimony is and must be admitted in all judicatories and in all nations), the witness of God is greater. It is truth itself, of highest authority and most unquestionable infallibility. And then there is, 3. The application of the rule to the present case: For this is the witness, and here is the witness of God even of the Father, as well as of the Word and Spirit, which he hath testified of, and wherein he hath attested, his Son. God, that cannot lie, hath given sufficient assurance to the world that Jesus Christ is his Son, the Son of his love, and Son by office, to reconcile and recover the world unto himself; he testified therefore the truth and divine origin of the Christian religion, and that it is the sure appointed way and means of bringing us to God. The Believer's Privilege. ( a. d. 80.)

What Bengelius has advanced, both concerning the transposition of these two verses, and the authority of the controverted verse, partly in his "Gnomon," and partly in his "Apparatus Criticus," will abundantly satisfy any impartial person. For there are three that testify - Literally, testifying, or bearing witness. The participle is put for the noun witnesses, to intimate that the act of testifying, and the effect of it, are continually present. Properly, persons only can testify; and that three are described testifying on earth, as if they were persons, is elegantly subservient to the three persons testifying in heaven. The Spirit - In the word, confirmed by miracles. The water - Of baptism, wherein we are dedicated to the Son, (with the Father and Spirit,) typifying his spotless purity, and the inward purifying of our nature. And the blood - Represented in the Lord's supper, and applied to the consciences of believer. And these three harmoniously agree in one - In bearing the same testimony, - that Jesus Christ is the divine, the complete, the only Saviour of the world.

ee that bear record in heaven, etc. There are three that witness, or that bear witness --the same Greek word which, in 1Jn 5:8, is rendered bear witness --μαρτυρουντες. There is no passage of the New Testament which has given rise to so much discussion in regard to its genuineness as this. The supposed importance of the verse in its bearing on the doctrine of the Trinity has contributed to this, and has given to the discussion a degree of consequence which has pertained to the examination of the genuineness of no other passage of the New: Testament. On the one hand, the clear testimony which it seems to bear to the doctrine of the Trinity, has made that portion of the Christian church which holds the doctrine reluctant in the highest degree to abandon it; and on the other hand, the same clearness of the testimony to that doctrine, has made those who deny it not less reluctant to admit the genuineness of the passage. It is not consistent with the design of these Notes to go into a full investigation of a question of this sort. And all that can be done is to state, in a brief way, the results which have been reached, in an examination of the question. Those who are disposed to pursue the investigation further, can find all that is to be said in the works referred to at the bottom of the page.* The portion of the passage, in 1Jn 5:7,8, whose genuineness is disputed, is included in brackets in the following quotation, as it stands in the common editions of the New Testament: "For there are three that bear record [in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth,] the Spirit, and the water, and the blood; and these three agree in one." If the disputed passage, therefore, be omitted as spurious, the whole passage will read, "For there are three that bear record, the Spirit, and the water, and the blood; and these three agree in one." The reasons which seem to me to prove that the passage included in brackets is spurious, and should not be regarded as a part of the inspired writings, are briefly the following: I. It is wanting in all the earlier Greek manuscripts, for it is found in no Greek Ms. written before the sixteenth century. Indeed, it is found in only two Greek manuscripts of any age--one the Codex Montfortianus, or Britannicus, written in the beginning of the sixteenth century, and the other the Codex Ravianus, which is a mere transcript of the text, taken partly from the third edition of Stephen's New Testament, and partly from the Complutensian Polyglott. But it is incredible that a genuine passage of the New Testament should be wanting in all the early Greek manuscripts. II. It is wanting in the earliest versions, and, indeed, in a large part of the versions of the New Testament which have been made in all former times. It is wanting in both the Syriac versions--one of which was made probably in the first century; in the Coptic, Armenian, Sclavonic, Ehiopic, and Arabic. III. It is never quoted by the Greek fathers in their controversies on the doctrine of the Trinity--a passage which would be so much in point, and which could not have failed to be quoted if it were genuine; and it is not referred to by the Latin fathers until the time of Vigilius, at the end of the fifth century. If the passage were believed to be genuine--nay, if it were known at all to be in existence, and to have any probability in its favour--it is incredible that in all the controversies which occurred in regard to the Divine nature, and in all the efforts to define the doctrine of the Trinity, this passage should never have been referred to. But it never was; for it must be plain to any one who examines the subject with an unbiased mind, that the passages which are relied on to prove that it was quoted by Athanasius, Cyprian, Augustin, etc., (Wetstein, II., p. 725,) are not taken from this place, and are not such as they would have made if they had been acquainted with this passage, and had designed to quote it. IV. The argument against the passage from the external proof is confirmed by internal evidence, which makes it morally certain that it cannot be genuine. (a.) The connexion does not demand it. It does not contribute to advance what the apostle is saying, but breaks the thread of his argument entirely. He is speaking of certain things which bear "witness" to the fact that Jesus is the Messiah; certain things were well known to those to whom he was writing--the Spirit, and the water, and the blood. How does it contribute to strengthen the force of this to say that in heaven there are "three that bear witness"--three not before referred to, and having no connexion with the matter under consideration? (b.) The language is not such as John would use. He does, indeed, elsewhere use the term Logos, or Word, ολογος Jn 1:1,14 1Jn 1:1, but it is never in this form, "The Father, and the Word;" that is, the terms " Father " and " Word " are never used by him, or by any of the other sacred writers, as correlative. The word Son --ουιος--is the term which is correlative to the Father in every other place as used by John, as well as by the other sacred writers. See 1Jn 1:3, 2:22-24, 4:14, 1Jn 3:9; and the Gospel of John, passim. Besides, the correlative of the term Logos, or Word, with John, is not Father, but God. See Jn 1:1. Comp. Rev 19:13. (c) Without this passage, the sense of the argument is clear and appropriate. There are three, says John, which bear witness that Jesus is the Messiah. These are referred to in 1Jn 5:6; and in immediate connexion with this, in the argument, ( 1Jn 5:8,) it is affirmed that their testimony goes to one point, and is harmonious. To say that there are other witnesses elsewhere, to say that they are one, contributes nothing to illustrate the nature of the testimony of these three--the water, and the blood, and the Spirit; and the internal sense of the passage, therefore, furnishes as little evidence of its genuineness as the external proof. It is easy to imagine how the passage found a place in the New Testament. It was at first written, perhaps, in the margin of some Latin manuscript, as expressing the belief of the writer of what was true in heaven, as well as on earth, and with no more intention to deceive than we have when we make a marginal note in a book. Some transcriber copied it into the body of the text, perhaps with a sincere belief that it was a genuine passage, omitted by accident; and then it became too important a passage in the argument for the Trinity, ever to be displaced but by the most clear critical evidence. It was rendered into Greek, and inserted in one Greek manuscript of the 16th century, while it was wanting in all the earlier manuscripts. VI. The passage is now omitted in the best editions of the Greek Testament, and regarded as spurious by the ablest critics. See Griesbach and Hahn. On the whole, therefore, the evidence seems to me to be clear that this passage is not a genuine portion of the inspired writings, and should not be appealed to in proof of the doctrine of the Trinity. One or two remarks may be made, in addition, in regard to its use. (1.) Even on the supposition that it is genuine, as Bengel believed it was, and as he believed that some Greek manuscript would yet be found which would contain it **; yet it is not wise to adduce it as a proof-text. It would be much easier to prove the doctrine of the Trinity from other texts, than to demonstrate the genuineness of this. (2.) It is not necessary as a proof-text. The doctrine which it contains can be abundantly established from other parts of the New Testament, by passages about which there can be no doubt. (3.) The removal of this text does nothing to weaken the evidence for the doctrine of the Trinity, or to modify that doctrine. As it was never used to shape the early belief of the Christian world on the subject, so its rejection, and its removal from the New Testament, will do nothing to modify that doctrine. The doctrine was embraced, and held, and successfully defended without it, and it can and will be so still. * Mill. New Test., pp. 379-386; Wetstein, II. 721--727; Father Simon, Crit. Hist. New Test.; Michaelis, Intro. New Test. iv. 412, seq.; Semler, Histor. und Krit. Sammlungen uber die sogenannten Beweistellen der Dogmatik. Erstes Stuck uber, 1 John v. 7; Griesbach, Diatribe in locum, I John v. 7, 8, second edit., New Test., vol. II., appendix 1; and Lucke's Commentary in loc. ** Et tamen etiam atque etiam sperare licet si non autographurn Joanneurn, at alios vetustissimos codices Graecos, qui hanc periocham habeant in occultis providentiae divine forulis adhuc latentes auo tempore productum iri. (b) "the Father" Jn 8:18 (c) "the Word" Heb 4:12,13, Rev 19:13 (d) "Holy Ghost" Jn 10:30 Verse 8. And there are three that bear witness in

earth. This is a part of the text, which, if the reasoning above is correct, is to be omitted. The genuine passage reads, ( 1Jn 5:7,) "For there are three that bear record, [or witness--μαρτυρουντες,] the Spirit, and the water, and the blood." There is no reference to the fact that it is done " in earth." The phrase was introduced to correspond with what was said in the interpolated passage, that there are three that bear record "in heaven." The Spirit. Evidently the Holy Spirit. The assertion here is, that that Spirit bears witness to the fact that Jesus is the Son of God, 1Jn 5:5. The testimony of the Holy Ghost to this fact is contained in the following things: (1.) He did it at the baptism of Jesus. Mt 3:16, Mt 3:17. (2.) Christ was eminently endowed with the influences of the Holy Spirit; as it was predicted that the Messiah would be, and as it was appropriate he should be, Isa 11:2, 61:1. Compare Lk 4:18; Jn 3:34. (3.) The Holy Spirit bore witness to his Messiahship, after his ascension, by descending, according to his promise, on his apostles, and by accompanying the message which they delivered with saving power to thousands in Jerusalem, Acts 2. (4.) He still bears the same testimony on every revival of religion, and in the conversion of every individual who becomes a Christian, convincing them that Jesus is the Son of God. Comp. Jn 16:14,15. (5.) He does it in the hearts of all true Christians, for "no man can say that Jesus is Lord but by the Holy Ghost," 1Cor 12:3. 1Cor 2:3. The Spirit of God has thus always borne witness to the fact that Jesus is the Christ, and he will continue to do it to the end of time, convincing yet countless millions that he was sent from God to redeem and save lost men. And the water. 1Jn 5:6. That is, the baptism of Jesus, and the scenes which occurred when he was baptized, furnished evidence that he was the Messiah. This was done in these ways: (1.) It was proper that the Messiah should be baptized when he entered on his work, and perhaps it was expected; and the fact that he was baptized showed that he had in fact entered on his work as Redeemer. Mt 3:15. (2.) An undoubted attestation was then furnished to the fact that he was "the Son of God," by the descent of the Holy Spirit in the form of a dove, and by the voice that addressed him from heaven, Mt 3:16,17. (3.) His baptism with water was an emblem of the purity of his own character, and of the nature of his religion. (4.) Perhaps it may be implied here, also, that water used in baptism now bears witness to the same thing, (a.) as it is the ordinance appointed by the Saviour; (b.) as it keeps up his religion in the world; (c.) as it is a public symbol of the purity of his religion; (d.) and as, in every case where it is administered, it is connected with the public expression of a belief that Jesus is the Son of God. And the blood. There is undoubted allusion here to the blood shed on the cross; and the meaning is, that that blood bore witness also to the fact that he was the Son of God. This it did in the following respects: (1.) The shedding of the blood showed that he was truly dead--that his work was complete--that he died in reality, and not in appearance only. Jn 19:34, Jn 19:36. (2.) The remarkable circumstances that attended the shedding of this blood--the darkened sun, the earthquake, the rending of the veil of the temple --showed in a manner that convinced even the Roman centurion that he was the Son of God. Mt 27:54. (3.) The fact that an atonement was thus made for sin was an important "witness" for the Saviour, showing that he had done that which the Son of God only could do, by disclosing a way by which the sinner may be pardoned, and the polluted soul be made pure. (4.) Perhaps, also, there may be here an allusion to the Lord's Supper, as designed to set forth the shedding of this blood; and the apostle may mean to have it implied that the representation of the shedding of the blood in this ordinance is intended to keep up the conviction that Jesus is the Son of God. If so, then the general sense is, that that blood--however set before the eyes and the hearts of men--on the cross, or by the representation of its shedding in the Lord's Supper--is a witness in the world to the truth that Jesus is the Son of God, and to the nature of his religion. 1Cor 11:26. And these three agree in one; ειςτοενεισι. They agree in one thing; they bear on one and the same point, to wit, the fact that Jesus is the Son of God. All are appointed by God as witnesses of this fact; and all harmonize in the testimony which is borne. The apostle does not say that there are no other witnesses to the same thing; nor does he even say that these are the most important or decisive which have been furnished; but he says that these are important witnesses, and are entirely harmonious in their testimony. (a) "the Spirit" Jn 15:26, Acts 2:2-4, 2Cor 1:22 (b) "water" 1Pet 3:21 (c) "Blood" Heb 13:12 Verse 9. If we receive the witness of men. As we are accustomed to d

And there are three that testify in heaven - The testimony of the Spirit, the water, and the blood, is by an eminent gradation corroborated by three, who give a still greater testimony. The Father - Who clearly testified of the Son, both at his baptism and at his transfiguration. The Word - Who testified of himself on many occasions, while he was on earth; and again, with still greater solemnity, after his ascension into heaven, Rev 1:5 ; Rev 19:13 . And the Spirit - Whose testimony was added chiefly after his glorification, 1Jo 2:27; Joh 15:26; Ac 5:32; Ro 8:16 . And these three are one - Even as those two, the Father and the Son, are one, John 10:30 . Nothing can separate the Spirit from the Father and the Son. If he were not one with the Father and the Son, the apostle ought to have said, The Father and the Word, who are one, and the Spirit, are two. But this is contrary to the whole tenor of revelation. It remains that these three are one. They are one in essence, in knowledge, in will, and in their testimony. It is observable, the three in the one verse are opposed, not conjointly, but severally, to the three in the other: as if he had said, Not only the Spirit testifies, but also the Father, John 5:37 ; not only the water, but also the Word, John 3:11 , John 10:41 ; not only the blood, but also the Holy Ghost, John 15:26 , &c. It must now appear, to every reasonable man, how absolutely necessary the eighth verse is 1Jo 5:8 . St. John could not think of the testimony of the Spirit, and water, and blood, and subjoin, "The testimony of God is greater," without thinking also of the testimony of the Son and Holy Ghost; yea, and mentioning it in so solemn an enumeration. Nor can any possible reason be devised, why, without three testifying in heaven, he should enumerate three, and no more, who testify on earth. The testimony of all is given on earth, not in heaven; but they who testify are part on earth, part in heaven. The witnesses who are on earth testify chiefly concerning his abode on earth, though not excluding his state of exaltation: the witnesses who are in heaven testify chiefly concerning his glory at God's right hand, though not excluding his state of humiliation. The seventh verse, therefore, with the sixth, 1Jo 5:7 ,6 contains a recapitulation of the whole economy of Christ, from his baptism to pentecost; the eighth, 1Jo 5:8 the sum of the divine economy, from the time of his exaltation. Hence it farther appears, that this position of the seventh 1Jo 5:7 ,8 and eighth verses, which places those who testify on earth before those who testify in heaven, is abundantly preferable to the other, and affords a gradation admirably suited to the subject.

o, and as we must do in courts of justice, and in the ordinary daily transactions of life. We are constantly acting on the belief that what others say is true; that what the members of our families, and our neighbours say is true; that what is reported by travellers is true; that what we read in books, and what is sworn to in courts of justice, is true. We could not get along a single day if we did not act on this belief; nor are we accustomed to call it in question, unless we have reason to suspect that it is false. The mind is so made that it must credit the testimony borne by others; and if this should cease even for a single day, the affairs of the world would come to a pause. The witness of God is greater. Is more worthy of belief; as God is more true, and wise, and good than men. Men may be deceived, and may undesignedly bear witness to that when is not true--God never can be; men may, for sinister and base purposes, intend to deceive--God never can; men may act from partial observation, from rumours unworthy of credence--God never can; men may desire to excite admiration by the marvellous--God never can; men have deceived--God never has; and though, from these causes, there are many instances where we are not certain that the testimony borne by men is true, yet we are always certain that that which is borne by God is not false. The only question on which the mind ever hesitates is, whether we actually have his testimony, or certainly know what he bears witness to; when that is ascertained, the human mind is so made that it cannot believe that God would deliberately deceive a world. Heb 6:18. Comp. Tit 1:2. For this is the witness of God, etc. The testimony above referred to--that borne by the Spirit, and the water, and the blood. Who that saw his baptism, and heard the voice from heaven, ( Mt 3:16,17,) could doubt that he was the Son of God? Who that saw his death on the cross, and that witnessed the amazing scenes which occurred there, could fail to join with the Roman centurion in saying that this was the Son of God? Who that has felt the influences of the Eternal Spirit on his heart, ever doubted that Jesus was the Son of God? Comp. 1Cor 12:3. Any one of these is sufficient to convince the soul of this; all combined bear on the same point, and confirm it from age to age.Verse 10. He that believeth on the Son of God hath the witness in

If we receive the testimony of men - As we do continually, and must do in a thousand instances. The testimony of God is greater - Of higher authority, and much more worthy to be received; namely, this very testimony which God the Father, together with the Word and the Spirit, hath testified of the Son, as the Saviour of the world.

himself. The evidence that Jesus is the Son of God. Rom 8:16. This cannot refer to any distinct and immediate revelation of that fact, that Jesus is the Christ, to the soul of the individual, and is not to be understood as independent of the external evidence of that truth, or as superseding the necessity of that evidence; but the "witness" here referred to is the fruit of all the evidence, external and internal, on the heart, producing this result; that is, there is the deepest conviction of the truth that Jesus is the Son of God. There is the evidence derived from the fact that the soul has found peace by believing on him; from the fact that the troubles and anxieties of the mind on account of sin have been removed by faith in Christ; from the new views of God and heaven which have resulted from faith in the Lord Jesus; from the effect of this in disarming death of its terrors; and from the whole influence of the gospel on the intellect and the affections--on the heart and the life, These things constitute a mass of evidence for the truth of the Christian religion, whose force the believer cannot resist, and make the sincere Christian ready to sacrifice anything rather than his religion; ready to go to the stake rather than to renounce his Saviour. 1Pet 3:15. He that believeth not God hath made him a liar. 1Jn 1:10. Because he believeth not the record, etc. The idea is, that in various ways--at his baptism, at his death, by the influences of the Holy Spirit, by the miracles of Jesus, etc.-- God had become a witness that the Lord Jesus was sent by him as a Saviour, and that to doubt or deny this partook of the same character as doubting or denying any other testimony; that is, it was practically charging him who bore the testimony with falsehood. (a) "witness in himself" Rom 8:16 Verse 11. And this is the record. This is the sum, or the

10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. 11 And this is the record, that God hath given to us eternal life, and this life is in his Son. 12 He that hath the Son hath life; and he that hath not the Son of God hath not life. 13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. In those words we may observe, I. The privilege and stability of the real Christian: He that believeth on the Son of God, hath been prevailed with unfeignedly to cleave to him for salvation, hath the witness in himself, v. 10 . He hath not only the outward evidence that others have, but he hath in his own heart a testimony for Jesus Christ. He can allege what Christ and the truth of Christ have done for his soul and what he has seen and found in him. As, 1. He has deeply seen his sin, and guilt, and misery, and his abundant need of such a Saviour. 2. He has seen the excellency, beauty, and office of the Son of God, and the incomparable suitableness of such a Saviour to all his spiritual wants and sorrowful circumstances. 3. He sees and admires the wisdom and love of God in preparing and sending such a Saviour to deliver him from sin and hell, and to raise him to pardon, peace, and communion with God. 4. He has found and felt the power of the word and doctrine of Christ, wounding, humbling, healing, quickening, and comforting his soul. 5. He finds that the revelation of Christ, as it is the greatest discovery and demonstration of the love of God, so it is the most apt and powerful means of kindling, fomenting, and inflaming love to the holy blessed God. 6. He is born of God by the truth of Christ, as v. 1 . He has a new heart and nature, a new love, disposition, and delight, and is not the man that formerly he was. 7. He finds yet such a conflict with himself, with sin, with the flesh, the world, and invisible wicked powers, as is described and provided for in the doctrine of Christ. 8. He finds such prospects and such strength afforded him by the faith of Christ, that he can despise and overcome the world, and travel on towards a better. 9. He finds what interest the Mediator has in heaven, by the audiency and prevalency of those prayers that are sent thither in his name, according to his will, and through his intercession. 10. He is begotten again to a lively hope, to a holy confidence in God, in his good-will and love, to a pleasant victory over terrors of conscience, dread of death and hell, to a comfortable prospect of life and immortality, being enriched with the earnest of the Spirit and sealed to the day of redemption. Such assurance has the gospel believer; he has a witness in himself. Christ is formed in him, and he is growing up to the fulness and perfection, or perfect image of Christ, in heaven. II. The aggravation of the unbeliever's sin, the sin of unbelief: He that believeth not God hath made him a liar. He does, in effect, give God the lie, because he believeth not the record that God gave of his Son, v. 10 . He must believe that God did not send his Son into the world, when he has given us such manifold evidence that he did, or that Jesus Christ was not the Son of God, when all that evidence relates to and terminates upon him, or that he sent his Son to deceive the world and to lead it into error and misery, or that he permits men to devise a religion which, in all the parts of it, is a pure, holy, heavenly, undefiled institution, and so worthy to be embraced by the reason of mankind, and yet is but a delusion and a lie, and then lends them his Spirit and power to recommend and obtrude it upon the world, which is to make God the Father, the author and abettor, of the lie. III. The matter, the substance, or contents of all this divine testimony concerning Jesus Christ: And this is the record, that God hath given to us eternal life, and this life is in his Son, v. 11 . This is the sum of the gospel. This is the sum and epitome of the whole record given us by all the aforesaid six witnesses. 1. That God hath given to us eternal life. He has designed it for us in his eternal purpose. He has prepared all the means that are necessary to bring us to it. He has made it over to us by his covenant and promise. And he actually confers a right and title thereto on all who believe on and actually embrace the Son of God. Then, 2. This life is in the Son. The Son is life; eternal life in his own essence and person, John i. 4 ; 1 John i. 2 . He is eternal life to us, the spring of our spiritual and glorious life, Col. iii. 4 . From him life is communicated to us, both here in heaven. And thereupon it must follow, (1.) He that hath the Son hath life, v. 12 . He that is united to the Son is united to life. He who hath a title to the Son hath a title to life, to eternal life. Such honour hath the Father put upon the Son: such honour must we put upon him too. We must come and kiss the Son, and we shall have life. (2.) He that hath not the Son of God hath not life, v. 12 . He continues under the condemnation of the law ( John iii. 36 ); he refuses the Son, who is life itself, who is the procurer of life, and the way to it; he provokes God to deliver him over to endless death for making him a liar, since he believes not this record that God hath given concerning his Son. IV. The end and reason of the apostle's preaching this to believers. 1. For their satisfaction and comfort: These things have I written unto you that believe on the name of the Son of God, that you may know that you have eternal life, v. 13 . Upon all this evidence, and these witnesses, it is but just and meet that there should be those who believe on the name of the Son of God. God increase their number! How much testimony from heaven has the world to answer for! And to three witnesses in heaven must the world be accountable. These believers have eternal life. They have it in the covenant of the gospel, in the beginning and first-fruits of it within them, and in their Lord and head in heaven. These believers may come to know that they have eternal life, and should be quickened, encouraged, and comforted, in the prospect of it: and they should value the scriptures, which are so much written for their consolation and salvation. 2. For their confirmation and progress in their holy faith: And that you may believe on the name of the Son of God ( v. 13 ), may go on believing. Believers must persevere, or they do nothing. To withdraw from believing on the name of the Son of God is to renounce eternal life, and draw back unto perdition. Therefore the evidences of religion and the advantage of faith are to be presented to believers, in order to hearten and encourage them to persevere to the end. The Sin unto Death. ( a. d. 80.)

He that believeth on the Son of God hath the testimony - The dear evidence of this, in himself: he that believeth not God, in this, hath made him a liar; because he supposes that to be false which God has expressly testified.

amount of the testimony (μαρτυρια) which God has given respecting him. That God hath given to us eternal life. Has provided, through the Saviour, the means of obtaining eternal life. Jn 5:24; Jn 17:2, Jn 17:3. And this life is in his Son. Is treasured up in him, or is to be obtained through him. Jn 1:4; Jn 1:25; Jn 14:6; Col 3:3. (*) "record" "witness" (b) "this life" Jn 1:4 Verse 12. He that hath the Son, hath life.

And this is the sum of that testimony, that God hath given us a title to, and the real beginning of, eternal life; and that this is purchased by, and treasured up in, his Son, who has all the springs and the fulness of it in himself, to communicate to his body, the church, first in grace and then in glory.

Jn 5:24. John evidently designs to refer to that passage in the verse before us, and to state a principle laid down by the Saviour himself. This is the sense of all the important testimony that had ever been borne by God on the subject of salvation, that he who believes in the Lord Jesus already has the elements of eternal life in his soul, and will certainly obtain salvation. Comp. Jn 17:3. And he that hath not the Son of God, hath not life. He that does not believe on him will not attain to eternal life. Jn 3:36; Mk 16:16. (c) "He that" Jn 5:24 Verse 13. These things have I written unto you. The things in this epistle r

It plainly follows, he that hath the Son - Living and reigning in him by faith. Hath this life; he that hath not the Son of God hath not this life - Hath no part or lot therein. In the former clause, the apostle says simply, the Son; because believers know him: in the latter, the Son of God; that unbelievers may know how great a blessing they fall short of.

especting the testimony borne to the Lord Jesus. That believe on the name of the Son of God. To believe on his name, is to believe on himself--the word name often being used to denote the person. Mt 28:19. That ye may know that ye have eternal life. That you may see the evidence that eternal life has been provided, and that you may be able, by self-examination, to determine whether you possess it. Jn 20:31. And that ye may believe, etc. That you may continue to believe, or may persevere in believing. He was assured that they actually did believe on him then; but he was desirous of so setting before them the nature of religion, that they would continue to exercise faith in him. It is often one of the most important duties of ministers of the gospel, to present to real Christians such views of the nature, the claims, the evidences, and the hopes of religion, as shall be adapted to secure their perseverance in the faith. In the human heart, even when converted, there is such a proneness to unbelief; the religious affections so easily become cold; there are so many cares pertaining to the world that are fitted to distract the mind; there are so many allurements of sin to draw the affections away from the Saviour; that there is need of being constantly reminded of the nature of religion, in order that the heart may not be wholly estranged from the Saviour. No small part of preaching, therefore, must consist of the re-statement of arguments with which the mind has been before fully convinced; of motives whose force has been once felt and acknowledged; and of the grounds of hope and peace and joy which have already, on former occasions, diffused comfort through the soul. It is not less important to keep the soul, than it is to convert it; to save it from coldness, and deadness, and formality, than it was to impart to it the elements of spiritual life at first. It may be as important to trim a vine, if one would have grapes, as it is to set it out; to keep a garden from being overrun with weeds in the summer, as it was to plant it in the spring. (d) "ye may know" Jn 20:31 Verse 14. And this is the confidence that we have in him. Marg., concerni

These things have I written - In the introduction, 1John 1:4 , he said, I write: now, in the close, I have written. That ye may know - With a fuller and stronger assurance, that ye have eternal life.

Preface To The Three Epistles Of Saint John (1546 and 1522) The First Epistle of John is a genuine apostolic epistle and ought properly to follow right after his Gospel. For as, in the Gospel, he deals with faith, so here he opposes those who boast of faith without works, and teaches in many ways that works cannot be absent, where faith is; if they are not present, then faith is not genuine, but is lies and darkness. This he does, not by insisting upon the law, as James’ Epistle does, but by inciting us to love as God has loved us. He also writes vigorously against the Cerinthians, and against the spirit of Antichrist, which was beginning even then to deny that Christ was come in the flesh, and which is now for the first time really in full sway. For although men do not now publicly deny with the lips that Christ is come in the flesh, they do deny it with their hearts, by their doctrine and life. For he who would be righteous and be saved by his own works and deeds does the same as he who denies Christ, since Christ is come in the flesh in order to make us righteous and save us without our works, by His blood alone. Thus this Epistle fights against both parties, — against those who would be in faith without any works, and against those who would be righteous and be saved with works. So it keeps us in the true middle way, that we may become righteous and free from sin through faith, and afterwards, when we are righteous, practice good works and love for God’s sake, freely and without seeking anything. The other two Epistles are not epistles of doctrine, but examples of love and faith, and have, besides, a true apostolic spirit.

ng. Greek, "towards him," or in respect to him--προςαυτον. The confidence referred to here is that which relates to the answer to prayer. The apostle does not say that this is the only thing in respect to which there is to be confidence in him, but that it is one which is worthy of special consideration. The sense is, that one of the effects of believing on the Lord Jesus ( 1Jn 5:13 ) is, that we have the assurance that our prayers will be answered. On the word confidence, 1Jn 3:21; 1Jn 4:17. That, if we ask any thing according to his will, he heareth us. This is the proper and the necessary limitation in all prayer. God has not promised to grant anything that shall be contrary to his will, and it could not be right that he should do it. We ought not to wish to receive anything that should be contrary to what he judges to be best. No man could hope for good who should esteem his own wishes to be a better guide than the will of God; and it is one of the most desirable of all arrangements that the promise of any blessing to be obtained by prayer should be limited and bounded by the will of God. The limitation here, "according to his will," probably implies the following things: (1.) In accordance with what he has declared that he is willing to grant. Here the range is large, for there are many things which we know to be in accordance with his will, if they are sought in a proper manner as the forgiveness of sins, the sanctification of the soul, ( 1Thes 4:3,) comfort in trial, the needful supply of our wants, grace that we may do our duty, wisdom to direct and guide us, ( Jas 1:5,) deliverance from the evils which beset us, the influences of his Spirit to promote the cause of religion in the world, and our final salvation. Here is a range of subjects of petition that may gratify the largest wishes of prayer. (2.) The expression, "according to his will," must limit the answer to prayer to what he sees to be best for us. Of that we are not always good judges. We never perceive it as clearly as our Maker does, and in many things we might be wholly mistaken. Certainly we ought not to desire to be permitted to ask anything which God would judge not to be for our good. (3.) The expression must limit the petition to what it will be consistent for God to bestow upon us. We cannot expect that he will work a miracle in answer to our prayers; we cannot ask him to bestow blessings in violation of any of the laws which he has ordained, or in any other way than that which he has appointed. It is better that the particular blessing should be withheld from us, than that the laws which he has appointed should be disregarded. It is better that an idle man should not have a harvest, though he should pray for it, than that God should violate the laws by which he has determined to bestow such favours as a reward of industry, and work a special miracle in answer to a lazy man's prayers. (4.) The expression, "according to his will," must limit the promise to what will be for the good of the whole. God presides over the universe; and though in him there is an infinite fulness, and he regards the wants of every individual throughout his immense empire, yet the interests of the whole, as well as of the individual, are to be consulted and regarded. In a family, it is conceivable that a child might ask for some favour whose bestowment would interfere materially with the rights of others, or be inconsistent with the good of the whole, and in such a case a just father would of course withhold it. With these necessary limitation the range of the promise in prayer is ample; and, with these limitations, it is true beyond a question that he does hear and answer prayer.Verse 15. And if we know that he hear us. That is, if we are assured of this as a tru

And we - Who believe. Have this farther confidence in him, that he heareth - That is, favourably regards, whatever prayer we offer in faith, according to his revealed will.

14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. 16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. 17 All unrighteousness is sin: and there is a sin not unto death. Here we have, I. A privilege belonging to faith in Christ, namely, audience in prayer: This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us, v. 14 . The Lord Christ emboldens us to come to God in all circumstances, with all our supplications and requests. Through him our petitions are admitted and accepted of God. The matter of our prayer must be agreeable to the declared will of God. It is not fit that we should ask what is contrary either to his majesty and glory or to our own good, who are his and dependent on him. And then we may have confidence that the prayer of faith shall be heard in heaven. II. The advantage accruing to us by such privilege: If we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him, v. 15 . Great are the deliverances, mercies, and blessings, which the holy petitioner needs. To know that his petitions are heard or accepted is as good as to know that they are answered; and therefore that he is so pitied, pardoned, or counselled, sanctified, assisted, and saved (or shall be so) as he is allowed to ask of God. III. Direction in prayer in reference to the sins of others: If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for those that sin not unto death. There is a sin unto death: I do not say that he shall pray for it, v. 16 . Here we may observe, 1. We ought to pray for others as well as for ourselves; for our brethren of mankind, that they may be enlightened, converted, and saved; for our brethren in the Christian profession, that they may be sincere, that their sins may be pardoned, and that they may be delivered from evils and the chastisements of God, and preserved in Christ Jesus. 2. There is a great distinction in the heinousness and guilt of sin: There is a sin unto death ( v. 16 ), and there is a sin not unto death, v. 17 . (1.) There is a sin unto death. All sin, as to the merit and legal sentence of it, is unto death. The wages of sin is death; and cursed is every one that continueth not in all things that are written in the book of the law, to do them, Gal. iii. 10 . But there is a sin unto death in opposition to such sin as is here said not to be unto death. There is therefore, (2.) A sin not unto death. This surely must include all such sin as by divine or human constitution may consist with life; in the human constitution with temporal or corporal life, in the divine constitution with corporal or with spiritual evangelical life. [1.] There are sins which, by human righteous constitution, are not unto death; as divers pieces of injustice, which may be compensated without the death of the delinquent. In opposition to this there are sins which, by righteous constitution, are to death, or to a legal forfeiture of life; such as we call capital crimes. [2.] Then there are sins which, by divine constitution, are unto death; and that either death corporal or spiritual and evangelical. First, Such as are, or may be, to death corporal. Such may the sins be either of gross hypocrites, as Ananias and Sapphira, or, for aught we know, of sincere Christian brethren, as when the apostle says of the offending members of the church of Corinth, For this cause many are weak and sickly among you, and many sleep, 1 Cor. xi. 30 . There may be sin unto corporal death among those who may not be condemned with the world. Such sin, I said, is, or may be, to corporal death. The divine penal constitution in the gospel does not positively and peremptorily threaten death to the more visible sins of the members of Christ, but only some gospel-chastisement; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth, Heb. xii. 6 . There is room left for divine wisdom or goodness, or even gospel severity, to determine how far the chastisement or the scourge shall proceed. And we cannot say but that sometimes it may ( in terrorem—for warning to others ) proceed even to death. Then, Secondly, There are sins which, by divine constitution, are unto death spiritual and evangelical, that is, are inconsistent with spiritual and evangelical life, with spiritual life in the soul and with an evangelical right to life above. Such are total impenitence and unbelief for the present. Final impenitence and unbelief are infallibly to death eternal, as also a blaspheming of the Spirit of God in the testimony that he has given to Christ and his gospel, and a total apostasy from the light and convictive evidence of the truth of the Christian religion. These are sins involving the guilt of everlasting death. Then comes, IV. The application of the direction for prayer according to the different sorts of sin thus distinguished. The prayer is supposed to be for life: He shall ask, and he (God) shall give them life. Life is to be asked of God. He is the God of life; he gives it when and to whom he pleases, and takes it away either by his constitution or providence, or both, as he thinks meet. In the case of a brother's sin, which is not (in the manner already mentioned) unto death, we may in faith and hope pray for him; and particularly for the life of soul and body. But, in case of the sin unto death in the forementioned ways, we have no allowance to pray. Perhaps the apostle's expression, I do not say, He shall pray for it, may intend no more than, "I have no promise for you in that case; no foundation for the prayer of faith." 1. The laws of punitive justice must be executed, for the common safety and benefit of mankind: and even an offending brother in such a case must be resigned to public justice (which in the foundation of it is divine), and at the same time also to the mercy of God. 2. The removal of evangelical penalties (as they may be called), or the prevention of death (which may seem to be so consequential upon, or inflicted for, some particular sin), can be prayed for only conditionally or provisionally, that is, with proviso that it consist with the wisdom, will, and glory of God that they should be removed, and particularly such death prevented. 3. We cannot pray that the sins of the impenitent and unbelieving should, while they are such, be forgiven them, or that any mercy of life or soul, that suppose the forgiveness of sin, should be granted to them, while they continue such. But we may pray for their repentance (supposing them but in the common case of the impenitent world), for their being enriched with faith in Christ, and thereupon for all other saving mercies. 4. In case it should appear that any have committed the irremissible blasphemy against the Holy Ghost, and the total apostasy from the illuminating convictive powers of the Christian religion, it should seem that they are not to be prayed for at all. For what remains but a certain fearful expectation of judgment, to consume such adversaries? Heb. x. 27 . And these last seem to be the sins chiefly intended by the apostle by the name of sins unto death. Then, 5. The apostle seems to argue that there is sin that is not unto death; thus, All unrighteousness is sin ( v. 17 ); but, were all unrighteousness unto death (since we have all some unrighteousness towards God or man, or both, in omitting and neglecting something that is their due), then we were all peremptorily bound over to death, and, since it is not so (the Christian brethren, generally speaking, having right to life), there must be sin that is not to death. Though there is no venial sin (in the common acceptation), there is pardoned sin, sin that does not involve a plenary obligation to eternal death. If it were not so, there could be no justification nor continuance of the justified state. The gospel constitution or covenant abbreviates, abridges, or rescinds the guilt of sin. Privileges of Believers. ( a. d. 80.)

We have - Faith anticipates the blessings. The petitions which we asked of him - Even before the event. And when the event comes, we know it comes in answer to our prayer.

e doctrine, then, even though we may not see immediately that the prayer is answered, we may have the utmost confidence that it is not disregarded, and that it will be answered in the way best adapted to promote our good. The specific thing that we may not indeed be granted, (comp. Lk 22:42, 2Cor 12:8,9,) but the prayer with not be disregarded, and the thing which is most for our good wilt be bestowed upon us. The argument here is derived from the faithfulness of God; from the assurance which we that when he has promised to hear us, there will be, sooner or later a real answer to the prayer. We know that we have the petitions. That is, evidently, we know that we shall have them, or that the prayer will be answered. It cannot mean that we already have the precise thing for which we prayed, or that will be a real answer to the prayer, for (a.) the prayer may relate to something future, as protection on a journey, or a harvest, or restoration to health, or the safe return of a son from a voyage at sea, or the salvation of our souls--all of which are future, and which cannot be expected to be granted at once; and (b.) the answer to prayer is sometimes delayed, though ultimately granted. There may be reasons why the answer should be deferred, and the promise is not that it shall be immediate. The delay may arise from such causes as these: (1.) To try our faith, and see whether the blessing is earnestly desired. (2.) Perhaps it could not be at once answered without a miracle. (3.) It might not be consistent with the Divine arrangements respecting others to grant it to us at once. (4.) Our own condition may not be such that it would be best to answer it at once. We may need further trial, further chastisement, before the affliction, for example, shall be removed; and the answer to the prayer may be delayed for months or years. Yet, in the meantime, we may have the firmest assurance that the prayer is heard, and that it will be answered in the way and at the period when God shall see it to-be best. (a) "know" Prov 15:29, Jer 29:12,13 (*) "desired" "asked"Verse 16. If a man see his brother sin a sin, etc. From the general assurance that Go

d hears prayer, the apostle turns to a particular case in which it may be benevolently and effectually employed, in rescuing a brother from death. There has been great diversity of opinion in, regard to the meaning of this passage, and the views of expositors of the New Testament are by no means settled as to its true sense. It does not comport with the design of these Notes to examine the opinions which have been held in detail. A bare reference, however, to some of them will show the difficulty of determining with certainty what the passage means, and the impropriety of any very great confidence in one's own judgment in the case. Among these opinions are the following. Some have supposed that the sin against the Holy Ghost is intended; some that the phrase denotes any great and enormous sin, as murder, idolatry, adultery; some that it denotes some sin that was punishable by death by the laws of Moses; some that it denotes a sin that subjected the offender to excommunication from the synagogue or the church; some that it refers to sins which brought fatal disease upon the offender, as in the case of those who abused the Lord's Supper at Corinth, ( 1Cor 11:30;) some that it refers to crimes committed against the laws, for which the offender was sentenced to death, meaning that when the charge alleged was false, and the condemnation unjust, they ought to pray for the one who was condemned to death, and that he would be spared; but that when the offence was one which had been really committed, and the offender deserved to die, they ought not to pray for him, or, in other words, that by "the sin unto death," offences against the civil law are referred to, which the magistrate had no power to pardon, and the punishment of which he could not commute; and by the "sin not unto death," offences are referred to which might be pardoned, and when the punishment might be commuted; some that it refers to sins before and after baptism, the former of which might be pardoned, but the latter of which might not be; and some, and perhaps this is the common opinion among the Roman Catholics, that it refers to sins that might or might not be pardoned after death, thus referring to the doctrine of purgatory. These various opinions may be seen stated more at length in Rosenmuller, Lucke, Pool, (Synopsis,) and Clarke, in loc. To go into an examination of all these opinions would require a volume by itself, and all that can be done here is to furnish what seems to me to be the fair exposition of the passage. The word brother may refer either to a member of the church, whether of the particular church to which one was attached or to another, or it may be used in the larger sense which is common as denoting a fellow-man, a member of the great family of mankind. There is nothing in the word which necessarily limits it to one in the church; there is nothing in the connexion, or in the reason assigned, why what is said should be limited to such an one. The duty here enjoined would be the same whether the person referred to was in the church or not; for it is our duty to pray for those who sin, and to seek the salvation of those whom we see to be going astray, and to be in danger of ruin, wherever they are, or whoever they may be. At the same time, the correct interpretation of the passage does not depend on determining whether the word brother refers to one who is a professed Christian or not. A sin which is not unto death. The great question in the interpretation of the whole passage is, what is meant by the "sin unto death." The Greek (αμαρτιαπροςθανατον) would mean properly a in which tends to death; which would terminate in death; of which death was the penalty, or would be the result, unless it were arrested a sin which, if it had its own course, would terminate thus, am we should speak of a disease "unto death." Comp. Jn 11:4. The word death is used in three significations in the New Testament, and as employed here might, so far as the word is concerned, be applied in any one of those senses. It is used to denote (a.) literally the death of the body; (b.) spiritual death, or death "in trespasses and sin," Eph 2:1; (c.) the "second death," death in the world of woe and despair. If the sin here mentioned refers to temporal death, it means such a sin that temporal death, must inevitably follow, either by the disease which it has produced, or by a judicial sentence where there was no hope of pardon or of a commutation of the punishment; if it refers to death in the future world, the "second death", then it means such a sin as is unpardonable. That this last is the reference here seems to me to be probable, if not clear, from the following considerations: (1.) There is such a sin referred to in the New Testament, a sin for which there is forgiveness "neither in this life nor the life to come." Mt 12:31,32. Comp. Mk 3:29. If there is such a sin, there is no impropriety in supposing that John would refer to it here. (2.) This is the obvious interpretation. It is that which would occur to the mass of the readers of the New Testament, and which it is presumed they do adopt; and this in general, is one of the best means of ascertaining the sons of a passage in the Bible. (3.) The other significations attached to the word death, would be quite inappropriate here. (a.) It cannot mean "unto spiritual death," that is, to a continuance in sin, for how could that be known? and if such a case occurred, why would it be improper to pray for it? Besides, the phrase "a sin unto spiritual death," or "unto continuance in sin," is one that is unmeaning. (b.) It cannot be shown to refer to a disease that should be unto death, miraculously inflicted on account of sin, because, if such cases occurred, they were very rare, and even if a disease came upon a man miraculously in consequence of sin, it could not be certainly known whether it was, or was not, unto death. All who were visited in this way did not certainly die. Comp. 1Cor 5:4,5, with 2Cor 2:6,7. See also 1Cor 11:30. (c.) It cannot be shown that it refers to the case of those who were condemned by the civil magistrate to death, and for whom there was no hope of reprieve or pardon, for it is not certain that there were such cases; and if there were, and the person condemned were innocent, there was every reason to pray that God would interpose and save them, even when there was no hope from man; and if they were guilty, and deserved to die, there was no reason why they should not pray that the sin might be forgiven, and that they might be prepared to die, unless it were a case where the sin was unpardonable. It seems probable, therefore, to me, that the reference here is to the sin against the Holy Ghost, and that John means here to illustrate the duty and the power of prayer, by showing that for any sin short of that, however aggravated, it was their duty to pray that a brother might be forgiven. Though it might not be easy to determine what was the unpardonable sin, and John does not say that those to whom he wrote could determine that with certainty, yet there were many sins which were manifestly not of that aggravated character, and for those sins it was proper to pray. There was clearly but one sin that was unpardonable--" there is a sin unto death;" there might be many which were not of this description, and in relation to them there was ample scope for the exercise of the prayer of faith. The same thing is true now. It is not easy to define the unpardonable sin, and it is impossible far us to determine in any case with absolute certainty that a man has committed it. But there are multitudes of sins which men commit, which on no proper interpretation of the passages respecting the sin which "hath never forgiveness," can come under the description of that sin, and for which it is proper, therefore, to pray that they may be pardoned. We know of cases enough where sin may be forgiven; and, without allowing the mind to be disturbed about the question respecting the unpardonable sin, it is our duty to bear such cases on our hearts before God, and to plead with him that our erring brethren may be saved. He shall ask. That is, he shall pray that the offender may be brought to true repentance, and may be saved. And he shall give him life for them that sin not unto death. That is, God shall give life, and he shall be saved from the eternal death to which he was exposed. This, it is said, would be given to "him" who offers the prayer; that is, his prayer would be the means of saving the offending brother. What a motive is this to prayer! How faithful and constant should we be in pleading for our fellow-sinners, that we may be instrumental in saving their souls! What joy will await those in heaven who shall see there many who were rescued from ruin in answer to their prayers! Comp. Jas 5:15, Jas 5:19. There is a sin unto death. A sin which is of such a character that it throws the offender beyond the reach of mercy, and which is not to be pardoned. See Mk 3:28,29. The apostle does not here say what that sin is; nor how they might know what it is; nor even that in any case they could determine that it had been committed. He merely says that there is such a sin, and that he, does not design that his remark about the efficacy of prayer should be understood as extending to that. I do not say that he shall pray for it. "I do not intend that my remark shall be extended to all sin, or mean to affirm that all possible forms of guilt are the proper subjects of prayer, for I am aware that there is one sin which is an exception, and my remark is not to be applied to that." He does not say that this sin was of common occurrence: or that they could know when it had been committed; or even that a case could ever occur in which they could determine that; he merely says that in respect to that sin he did not say that prayer should be offered. It is indeed implied in a most delicate way that it would not be proper to pray for the forgiveness of such a sin, but he does not say that a case would ever happen in which they would know certainly that the sin had been committed. There were instances in the times of the prophets in which the sin of the people became so universal and so aggravated, that they were forbidden to pray for them. Isa 14:11, "Then said the Lord unto me, Pray not for this people for their good;" Isa 15:1, "Then said the Lord unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people; cast them out of my sight, and let them go forth." Comp. Isa 1:15. But these were cases in which the prophets were directly instructed by God not to pray for a people. We have no such instruction; and it may be said now with truth, that as we can never be certain respecting any one that he has committed the unpardonable sin, there is no one for whom we may not with propriety pray. There may be those who are so far gone in sin that there may seem to be little, or almost no ground of hope. They may have cast off all the restraints of religion, of morality, of decency; they may disregard all the counsels of parents and friends; they may be sceptical, sensual, profane; they may be the companions of infidels and of mockers; they may have forsaken the sanctuary, and learned to despise the sabbath; they may have been professors of religion, and now may have renounced the faith of the gospel altogether, but still, while there is life it is our duty to pray for them, "if peradventure God will give them repentance to the acknowledging of the truth," 2Ti 2:26. " All things are possible with God;" and he has reclaimed offenders more hardened, probably, than any that we have known, and has demonstrated that there is no form of depravity which he has not the power to subdue. Let us remember the cases of Manasseh, of Saul of Tarsus, of Augustine, of Bunyan, of Newton, of tens of thousands who have been reclaimed from the vilest forms of iniquity, and then let us never despair of the conversion of any, in answer to prayer, who may have gone astray, as long as they are in this world of probation and of hope. Let no parent despair who has an abandoned son; let no wife cease to pray who has a dissipated husband. How many a prodigal son has come back to fill with happiness an aged parent's heart! How many a dissipated husband has been reformed to give joy again to the wife of his youth, and to make a paradise again of his miserable home! (a) "unto death" Mt 12:31,32 (b) "not say" Jer 7:16 (*) "it" "that"Verse 17. All unrighteousness is sin, etc. This seems to be thrown in to guard what he had just said, a

This extends to things of the greatest importance. If any one see his brother - That is. any man. Sin a sin which is not unto death - That is, any sin but total apostasy from both the power and form of godliness. Let him ask, and God will give him life - Pardon and spiritual life, for that sinner. There is a sin unto death: I do not say that he shall pray for that - That is, let him not pray for it. A sin unto death may likewise mean, one which God has determined to punish with death.

nd there is one great and enormous sin, a sin which could not be forgiven. But he says also that there are many other forms and degrees of sin, sin for which prayer may be made. Everything, he says, which is unrighteous --αδικια-- everything which does not conform to the holy law of God, and which is not right in the view of that law, is to be regarded as sin; but we are not to suppose that all sin of that kind is of such a character that it cannot possibly be forgiven. There are many who commit sin who we may hope will be recovered, and for them it is proper to pray. Deeply affected as we may be in view of the fact that there is a sin which can never be pardoned, and much as we may pity one who has been guilty of such a sin, yet we should not hastily conclude in any case that it has been committed, and should bear constantly in mind that while there is one such sin, there are multitudes that may be pardoned, and that for them it is our duty unceasingly to pray. (c) "unrighteousness" 1Jn 3:4 Verse 18. We know that whosoever is born of God sinneth not. Is not habitually and characteristically a sinne

All deviation from perfect holiness is sin; but all sin is not unpardonable.

18 We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not. 19 And we know that we are of God, and the whole world lieth in wickedness. 20 And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. 21 Little children, keep yourselves from idols. Amen. Here we have, I. A recapitulation of the privileges and advantages of sound Christian believers. 1. They are secured against sin, against the fulness of its dominion or the fulness of its guilt: We know that whosoever is born of God (and the believer in Christ is born of God, v. 1 ) sinneth not ( v. 18 ), sinneth not with that fulness of heart and spirit that the unregenerate do (as was said ch. iii. 6 , 9 ), and consequently not with that fulness of guilt that attends the sins of others; and so he is secured against that sin which is unavoidably unto death, or which infallibly binds the sinner over unto the wages of eternal death; the new nature, and the inhabitation of the divine Spirit thereby, prevent the admission of such unpardonable sin. 2. They are fortified against the devil's destructive attempts: He that is begotten of God keepeth himself, that is, is enabled to guard himself, and the wicked one toucheth him not ( v. 18 ), that is, that the wicked one may not touch him, namely, to death. It seems not to be barely a narration of the duty or the practice of the regenerate; but an indication of their power by virtue of their regeneration. They are thereby prepared and principled against the fatal touches, the sting, of the wicked one; he touches not their souls, to infuse his venom there a he does in others, or to expel that regenerative principle which is an antidote to his poison, or to induce them to that sin which by the gospel constitution conveys an indissoluble obligation to eternal death. He may prevail too far with them, to draw them to some acts of sin; but it seems to be the design of the apostle to assert that their regeneration secures them from such assaults of the devil as will bring them into the same case and actual condemnation with the devil. 3. They are on God's side and interest, in opposition to the state of the world: And we know that we are of God, and the whole world lieth in wickedness, v. 19 . Mankind are divided into two great parties of dominions, that which belongs to God and that which belongs to wickedness or to the wicked one. The Christian believers belong to God. They are of God, and from him, and to him, and for him. They succeed into the right and room of the ancient Israel of God, of whom it is said, The Lord's people is his portion, his estate in this world; Jacob is the lot of his inheritance, the dividend that has fallen to him by the lot of his own determination ( Deut. xxxii. 9 ); while, on the contrary, the whole world, the rest, being by far the major part, lieth in wickedness, in the jaws in the bowels of the wicked one. There are, indeed, were we to consider the individuals, many wicked ones, many wicked spirits, in the heavenly or the ethereal places; but they are united in wicked nature, policy, and principle, and they are united also in one head. There is the prince of the devils and of the diabolical kingdom. There is a head of the malignity and of the malignant world; and he has such sway here that he is called the god of this world. Strange that such a knowing spirit should be so implacably incensed against the Almighty and all his interests, when he cannot but know that it must end in his own overthrow and everlasting damnation! How tremendous is the judgment of God upon that wicked one! May the God of the Christian world continually demolish his dominion in this world, and translate souls into the kingdom of his dear Son! 4. They are enlightened in the knowledge of the true eternal God: "And we know that the Son of God has come, and has given as an understanding, that we may know him that is true, v. 20 . The Son of God has come into our world, and we have seen him, and know him by all the evidence that has already been asserted; he has revealed unto us the true God (as John i. 18 ), and he has opened our minds too to understand that revelation, given us an internal light in our understandings, whereby we may discern the glories of the true God; and we are assured that it is the true God that he hath discovered to us. He is infinitely superior in purity, power, and perfection, to all the gods of the Gentiles. He has all the excellences, beauties, and riches, of the living and true God. It is the same God that, according to Moses's account, made the heavens and the earth, the same who took our fathers and patriarchs into peculiar covenant with himself, the same who brought our ancestors out of Egypt, who gave us the fiery law upon mount Sinai, who gave us his holy oracles, promised the call and conversion of the Gentiles. By his counsels and works, by his love and grace, by his terrors and judgments, we know that he, and he alone, in the fulness of his being, is the living and true God." It is a great happiness to know the true God, to know him in Christ; it is eternal lie, John xvii. 3 . It is the glory of the Christian revelation that it gives the best account of the true God, and administers the best eye-salve for our discerning the living and true God. 5. They have a happy union with God and his Son: " And we are in him that is true, even (or and) in his Son Jesus Christ, v. 20 . The Son leads us to the Father, and we are in both, in the love and favour of both, in covenant and federal alliance with both, in spiritual conjunction with both by the inhabitation and operation of their Spirit: and, that you may know how great a dignity and felicity this is, you must remember that this true one is the true God and eternal life " or rather (as it should seem a more natural construction), "This same Son of God is himself also the true God and eternal life " ( John i. 1 , and here, ch. i. 2 ), "so that in union with either, much more with both, we are united to the true God and eternal life. " Then we have, II. The apostle's concluding monition: " Little children " (dear children, as it has been interpreted), " keep yourselves from idols, v. 21 . Since you know the true God, and are in him, let your light and love guard you against all that is advanced in opposition to him, or competition with him. Flee from the false gods of the heathen world. They are not comparable to the God whose you are and whom you serve. Adore not your God by statues and images, which share in his worship. Your God is an incomprehensible Spirit, and is disgraced by such sordid representations. Hold no communion with your heathen neighbours in their idolatrous worship. Your God is jealous, and would have you come out, and be separated from among them; mortify the flesh, and be crucified to the world, that they may not usurp the throne of dominion in the heart, which is due only to God. The God whom you have known is he who made you, who redeemed you by his Son, who has sent his gospel to you, who has pardoned your sins, begotten you unto himself by his Spirit, and given you eternal life. Cleave to him in faith, and love, and constant obedience, in opposition to all things that would alienate your mind and heart from God. To this living and true God be glory and dominion for ever and ever. Amen. "

r; does not ultimately and finally sin and perish; cannot, therefore, commit the unpardonable sin, Though he may fall into sin, and grieve his brethren, yet we are never to cease to pray for a true Christian; we are never to feel that he has committed the sin which has never forgiveness, and that he has thrown himself beyond the reach of our prayers. This passage, in its connexion, is a full proof that a true Christian will never commit the unpardonable sin, and, therefore, is a proof that he will never fall from grace. Comp. Heb 6:4, seq. Heb 10:26. On the meaning of the assertion here made, that "whosoever is born of God sinneth not," 1Jn 3:6, seq. Keepeth himself. It is not said that he does it by his own strength, but he will put forth his best efforts to keep himself from sin, and by Divine assistance he will be able to accomplish it. Comp. 1Jn 3:3; Jude 1:21. And that wicked one toucheth him not. The great enemy of all good is repelled in his assaults, and he is kept from falling into his snares. The word toucheth (απτεται) is used here in the sense of harm or injure. (+) "begotten" "born" (d) "keepeth himself" Rom 5:20,21 Verse 19. And we know that we are of God. We who are Christians. The apostle supposed that true Christians might hav

Yet this gives us no encouragement to sin: on the contrary, it is an indisputable truth, he that is born of God - That sees and loves God. Sinneth not - So long as that loving faith abides in him, he neither speaks nor does anything which God hath forbidden. He keepeth himself - Watching unto prayer. And, while he does this, the wicked one toucheth him not - So as to hurt him.

We know that we are children of God - By the witness and the fruit of his Spirit, 1John 3:24 . But the whole world - All who have not his Spirit, not only is "touched" by him, but by idolatry, fraud, violence lasciviousness, impiety, all manner of wickedness. Lieth in the wicked one - Void of life, void of sense. In this short expression the horrible state of the world is painted in the most lively colours; a comment on which we have in the actions, conversations, contracts, quarrels, and friendships of worldly men.

e so clear evidence on that subject as to leave no doubt on their own minds that they were the children of God. Comp. 1Jn 3:14, 2Ti 1:12. And the whole world. The term world here evidently means not the material world, but the people that dwell on the earth, including all idolaters, and all sinners of every grade and kind. Lieth in wickedness. "In the wicked one," or under the power of the wicked one--εντωπονηρω. It is true that the word πονηρω may be used here in the neuter gender, as our translators have rendered it, meaning "in that which is evil," or in "wickedness;" but it may be in the masculine gender, meaning "the wicked one;" and then the sense would be that the whole world is under his control or dominion. That this is the meaning of the apostle seems to be clear, because (1.) the corresponding phrase, ( 1Jn 5:20,) εντωαληθινω, "in him that is true," is evidently to be construed in the masculine, referring to God the Saviour, and meaning "him that is true," and not that we are "in truth." (2.) It makes better sense to say that the world lies under the control of the wicked one, than to say that it lies "in wickedness." (3.) This accords better with the other representations in the Bible, and the usage of the word elsewhere. Comp. 1Jn 2:13, "Ye have overcome the wicked one;" 1Jn 5:14," ye have overcome the wicked one;" 1Jn 3:12, "who was of that wicked one." 2Cor 4:4, on the expression "the god of this world;" Jn 12:31, where he is called "the prince of world; and Eph 2:2, where he is called "the prince of the power of the air." In all these passages it is supposed that Satan has control over the world, especially the heathen world. Comp. Eph 6:12, 1Cor 10:20. In regard to the fact that the heathen world was pervaded by wickedness, Rom 1:21, seq. (4.) It may be added, that this interpretation is adopted by the most eminent critics and commentators. It is that of Calvin, Beza, Benson, Blacknight, Bloomfield, Piscator, Lucke, etc. The word lieth here (κειται) means, properly, to lie; to be laid; to recline; to be situated, etc. It seems here to refer to the passive and torpid state of a wicked world under the dominion of the prince of evil, as acquiescing in his reign; making no resistance; not even struggling to be free. It lies thus as a beast that is subdued, a body that is dead, or anything that is wholly passive, quiet, and inert. There is no energy; no effort to throw off the reign; no resistance; no struggling. The dominion is complete, and body and soul, individuals and nations, are entirely subject to his will. This striking expression will not unaptly, now describe the condition of the heathen world, or of sinners in general. There would seem to be no government under which men are so little restive, and against which they have so little disposition to rebel, as that of Satan. Comp. 2Ti 2:26.Verse 20. And we know that the Son of God is come. We know this by the evidence that John had referred to in this epistle,

1Jn 1:1-4; 1Jn 5:6-8. And hath given us an understanding. Not an "understanding" considered as a faculty of the mind, for religion gives us no new faculties; but he has so instructed us that we do understand the great truths referred to. Lk 24:45. All the correct knowledge which we have of God and his government, is to be traced directly or indirectly to the great Prophet whom God has sent into the world, Jn 1:4,18, 8:12; Jn 9:5, Heb 1:1-3, Mt 11:27. That we may know him that is true. That is, the true God. Jn 17:3. And we are in him that is true. That is, we are united to him; we belong to him; we are his friends. This idea is often expressed in the Scriptures by being " in him." It denotes a most intimate union, as if we were one with him or were a part of him--as the branch is in the vine, Jn 15:4,6. The Greek construction is the same as that applied to "the wicked one," 1Jn 5:19, (εντωαληθινω.) This is the true God.* There has been much difference of opinion in regard to this important passage; whether it refers to the Lord Jesus Christ, the immediate antecedent, or to a more remote antecedent--referring to God, as such. The question is of importance in its bearing on the doctrine of the divinity of the Saviour; for if it refers to him, it furnishes an unequivocal declaration that he is Divine. The question is, whether John meant that it should be referred to him? Without going into an extended examination of the passage, the following considerations seem to me to make it morally certain that by the phrase "this is the true God," etc., he did refer to the Lord Jesus Christ. (1.) The grammatical construction favours it. Christ is the immediate antecedent of the pronoun this --ουτος. This would be regarded as the obvious and certain construction so far as the grammar is concerned, unless there were something in the thing affirmed which led us to seek some more remote and less obvious antecedent. No doubt would have been ever entertained on this point, if it had not been for the reluctance to admit that the Lord Jesus is the true God. If the assertion had been that " this is the true Messiah;" or that " this is the Son of God;" or that " this is he who was born of the Virgin Mary," there would have been no difficulty in the construction. I admit that this argument is not absolutely decisive; for cases do occur where a pronoun refers, not to the immediate antecedent, but to one more remote; but cases of that kind depend on the ground of necessity, and can be applied only when it would be a clear violation of the sense of the author to refer it to the immediate antecedent. (2.) This construction seems to be demanded by the adjunct which John has assigned to the phrase "the true God"--" ETERNAL LIFE." This is an expression which John would he likely to apply to the Lord Jesus, considered as life, and the source of life, and not to God as such. "How familiar is this language with John, as applied to Christ! 'In him (i.e. Christ) was Life, and the LIFE was the light of men--giving LIFE to the world--the bread of LIFE.--my words are spirit and LIFE --I am the way, and the truth, and the LIFE. This LIFE (Christ) was manifested, and we have seen it, and do testify to you, and declare the ETERNAL LIFE which was with the Father, and was manifested to us,' 1Jn 1:2."--Prof. Stuart's Letters to Dr. Channing, p. 83. There is no instance in the writings of John, in which the appellation LIFE, and eternal Life, is bestowed upon the Father, to designate him as the author of spiritual and eternal life; and as this occurs so frequently in John's writings as applied to Christ, the laws of exegesis require that both the phrase "the true God," and "eternal life," should be applied to him. (3.) If it refers to God as such, or to the word "true"--τοναληθινον [θεον]--it would be mere tautology, or a mere truism. The rendering would then be, "That we may know the true God, and we are in the true God: this is the true God, and eternal life." Can we believe that an inspired man would affirm gravely, and with so much solemnity, and as if it were a truth of so much magnitude, that the true God is the true God? (4.) This interpretation accords with what we are sure John would affirm respecting the Lord Jesus Christ. Can there be any doubt that he who said, "In the beginning was the Word, and the Word was with God, and the Word was God;" that he who said "all things were made by him, and without him was not anything made that was made;" that he who recorded the declaration of the Saviour, "I and my Father are one," and the declaration of Thomas, "my Lord and my God," would apply to him the appellation the true God! (5.) If John did not mean to affirm this, he has made use of an expression which was liable to be misunderstood, and which, as facts have shown, would be misconstrued by the great portion of those who might read what he had written; and, moreover, an expression that would lead to the very sin against which he endeavours to guard in the next verse--the sin of substituting a creature in the place of God, and rendering to another the honour due to him. The language which he uses is just such as, according to its natural interpretation, would lead men to worship one as the true God who is not the true God, unless the Lord Jesus be Divine. For these reasons, it seems to me that the fair interpretation of this passage demands that it should be understood as referring to the Lord Jesus Christ. If so, it is a direct assertion of his divinity, for there could be no higher proof of it than to affirm that he is the true God. And eternal life. Having "life in himself," ( Jn 5:26,) and the source and fountain of life to the soul. No more frequent appellation, perhaps, is given to the Saviour by John, than that he is life, and the source of life. Comp. Jn 1:4, 5:26,40, 10:10, 6:33,35,48,51,53,63; Jn 11:25, 14:6, 20:31, 1Jn 1:1,2, 5:12. * Many MSS. here insert the word God --"the true God"--τοναληθινονθεον, this is also found in the Vulgate, Coptic, AEthiopic, and Arabic versions, and in the Complutensian edition of the New Testament. The reading, however, is not so well sustained as to be adopted by Griesbach, Tittman, or Hahn. That it may be a genuine reading is indeed possible, but the evidence is against it. Lucke supposes that it is genuine, and endeavours to account for the manner in which it was omitted in the MSS. -- Commentary, p. 349. (a) "understanding" Lk 24:45 (b) "This" Isa 9:6 Verse 21. Little children. This is a favourite mode of address with John, ( 1Jn 2:1,) and it was proper to use it in giving his parting coun

And we know - By all these infallible proofs. That the Son of God is come - Into the world. And he hath given us a spiritual understanding, that we may know him, the true one - "The faithful and true witness." And we are in the true one - As branches in the vine, even in Jesus Christ, the eternal Son of God. This Jesus is the only living and true God, together with the father and the Spirit, and the original fountain of eternal life. So the beginning and the end of the epistle agree.

sel; embracing, in fact, all that he had to say--that they should keep themselves from idols, and suffer nothing to alienate their affections from the true God. His great object had been to lead them to the knowledge and love of God, and all his counsels would be practically followed, if, amidst the temptations of idolatry, and the allurements of sin, nothing were allowed to estrange their hearts from him. Keep yourselves from idols. From worshipping them; from all that would imply communion with them or their devotees. Compare 1Cor 10:14. The word rendered idols here (ειδωλων) means, properly, an image, spectre, shade--as of the dead; then any image or figure which would represent anything, particularly anything invisible; and hence anything designed to represent God, and that was set up with a view to be acknowledged as representing him, or to bring him, or his perfections, more vividly before the mind. The word is applicable to idol-gods--heathen deities, 1Cor 8:4,7, 10:19, Rom 2:22, 2Cor 6:16, 1Thes 1:9; but it would, also, be applicable to any image designed to represent the true God, and through or by which the true God was to be adored. The essential things in the word seem to be, (a.) an image or representation of the Deity, and (b.) the making of that an object of adoration instead of the true God. Since one of these things would be likely to lead to the other, both are forbidden in the prohibitions of idolatry, Ex 20:4,5. This would forbid all attempts to represent God by paintings or statuary; all idol-worship, or worship of heathen gods; all images and pictures that would be substituted in the place of God as objects of devotion, or that might transfer the homage from God to the image; and all giving of those affections to other beings or objects which are due to God. Why the apostle closed this epistle with this injunction he has not stated, and it may not be easy to determine. It may have been for such reasons as these: (1.) Those to whom he wrote were surrounded by idolaters, and there was danger that they might fall into the prevailing sin, or in some way so act as to be understood to lend their sanction to idolatry. (2.) In a world full of alluring objects, there was danger then, as there is at all times, that the affections should be fixed on other objects than the supreme God, and that what is due to him should be withheld. It may be added, in the conclusion of the exposition of this epistle, that the same caution is as needfull for us as it was for those to whom John wrote. We are not in danger, indeed, of bowing down to idols, or of engaging in the grossest forms of idol-worship. But we may be in no less danger than they to whom John wrote were, of substituting other things in our affections in the place of the true God, and of devoting to them the time and the affection which are due to him. Our children it is possible to love with such an attachment as shall effectually exclude the true God from the heart. The world --its wealth, and pleasures, and honours--we may love with a degree of attachment such as even an idolater would hardly show to his idol-gods; and all the time which he would take in performing his devotions in an idol-temple, we may devote with equal fervour to the service of the world. There is practical idolatry all over the world; in nominally Christian lands as well as among the heathen; in families that acknowledge no God but wealth and fashion; in the hearts of multitudes of individuals who would scorn the thought of worshipping at a pagan altar; and it is even to be found in the heart of many a one who professes to be acquainted with the true God, and to be an heir of heaven. God should have the supreme place in our affections. The love of everything else should be held in strict subordination to the love of him. He should reign in our hearts; be acknowledged in our closets, our families, and in the place of public worship; be submitted to at all times as having a right to command and control us; be obeyed in all the expressions of his will, by his word, by his providence, and by his Spirit; be so loved that we shall be willing to part without a murmur with the dearest object of affection when he takes it from us; and so that, with joy and triumph, we shall welcome his messenger, the angel of death, when he shall come to summon us into his presence. To all who may read these illustrations of the epistle of the "beloved disciple," may God grant this inestimable blessing and honour. AMEN. (*) "Little children" "My children" (c) "idols" 1Cor 10:14

Keep yourselves from idols - From all worship of false gods, from all worship of images or of any creature, and from every inward idol; from loving, desiring, fearing anything more than God. Seek all help and defence from evil, all happiness in the true God alone.