1 John 2:28

From the blessing of the sacred unction the apostle proceeds in his advice and exhortation to constancy in and with Christ: And now, little children, abide in him, Jo1 2:28. The apostle repeats his kind appellation, little children, which I suppose does not so much denote their diminutiveness as his affection, and therefore, I judge, may be rendered dear children. He would persuade by love, and prevail by endearment as well as by reason. "Not only the love of Christ, but the love of you, constrains us to inculcate your perseverance, and that you would abide in him, in the truth relating to his person, and in your union with him and allegiance to him." Evangelical privileges are obligatory to evangelical duties; and those that are anointed by the Lord Jesus are highly obliged to abide with him in opposition to all adversaries whatever. This duty of perseverance and constancy in trying times is strongly urged by the two following considerations: - 1. From the consideration of his return at the great day of account: That when he shall appear we may have confidence, and not be ashamed before him at his coming, Jo1 2:28. It is here taken for granted that the Lord Jesus will come again. This was part of that truth they had heart from the beginning. And, when he shall come again, he will publicly appear, be manifested to all. When he was here before, he came privately, in comparison. He proceeded from a womb, and was introduced into a stable: but, when he shall come again, he will come from the opened heavens, and every eye shall see him; and then those who have continued with him throughout all their temptations shall have confidence, assurance, and joy, in the sight of him. They shall lift up their heads with unspeakable triumph, as knowing that their complete redemption comes along with him. On the contrary, those that have deserted him shall be ashamed before him; they shall be ashamed of themselves, ashamed of their unbelief, their cowardice, ingratitude, temerity, and folly, in forsaking so glorious a Redeemer. They shall be ashamed of their hopes, expectations, and pretences, and ashamed of all the wages of unrighteousness, by which they were induced to desert him: That we may have confidence, and may not be ashamed. The apostle includes himself in the number. "Let not us be ashamed of you," as well as, "you will not be ashamed of yourselves." Or mē aischunthōmen ap' autou - that we be not ashamed (made ashamed, or put to shame) by him at his coming. At his public appearance he will shame all those who have abandoned him, he will disclaim all acquaintance with them, will cover them with shame and confusion, will abandon them to darkness, devils, and endless despair, by professing before men and angels that he is ashamed of them, Mar 8:38. To the same advice and exhortation he proceeds, 2. From the consideration of the dignity of those who still adhere to Christ and his religion: If you know that he is righteous, you know that every one that doeth righteousness is born of him, Jo1 2:29. The particle here rendered if seems not to be vox dubitantis, but concedentis; not so much a conditional particle, as a suppositional one, if I may call it so, a note of allowance or concession, and so seems to be of the same import with our English inasmuch, or whereas, or since. So the sense runs more clearly: Since you know that he is righteous, you know that every one that doeth righteousness is born of him. He that doeth righteousness may here be justly enough assumed as another name for him that abideth in Christ. For he that abideth in Christ abideth in the law and love of Christ, and consequently in his allegiance and obedience to him; and so must do, or work, or practise, righteousness, or the parts of gospel holiness. Now such a one must needs be born of him. He is renewed by the Spirit of Christ, after the image of Christ, created in Christ Jesus unto good works, which God hath fore-ordained that he should walk in them, Eph 2:10. "Since then you know that the Lord Christ is righteous (righteous in his quality and capacity, the Lord our righteousness, and the Lord our sanctifier or our sanctification, as Co1 1:30), you cannot but know thereupon" (or know you, it is for your consideration and regard) "that he who by the continued practice of Christianity abideth in him is born of him." The new spiritual nature is derived from the Lord Christ. He that is constant to the practice of religion in trying times gives good evidence that he is born from above, from the Lord Christ. The Lord Christ is an everlasting Father. It is a great privilege and dignity to be born of him. Those that are so are the children of God. To as many as received him to them gave he power to become the sons of God, Joh 1:12. And this introduces the context of the following chapter.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

28. And now] Introducing the practical conclusion: comp. Joh_17:5, where Jesus, ‘having accomplished the work given Him to do’, prays, ‘And now, O Father, glorify Thou Me’. So also in Act_7:34; Act_10:5. See on 2Jn_1:5. Haupt thinks that ‘And now’ introduces the new division of the Epistle, which almost all agree begins near this point. The truth seems to be that these two verses (28, 29) are at once the conclusion of one division and the beginning of another.

little children] Recalling the beginning of this section, 1Jn_2:18 : it is the same word (τέκνια) as is used in 1Jn_2:1; 1Jn_2:12, and means all S. John’s readers.

that, when he shall appear] Better, as R.V., that. if He shall be manifested. The ‘when’ (ὅταν) of A.V. (KL) must certainly give place to ‘if’ (ἐάν), which is more difficult and has overwhelming support (אABC). ‘If’ seems to imply a doubt as to Christ’s return, and the change to ‘when’ has probably been made to avoid this. But ‘if’ implies no doubt as to the fact, it merely implies indifference as to the time: ‘if He should return in our day’ (see on Joh_6:62; Joh_12:32; Joh_14:3). Be manifested is greatly superior to ‘appear’ (as Augustine’s manifestatus fuerit is superior to the Vulgate’s apparuerit) because (1) the Greek verb is passive; (2) it is a favourite word (φανεροῦν) with S. John and should be translated uniformly in order to mark this fact (1Jn_1:2, 1Jn_2:19, 1Jn_3:2; 1Jn_3:5; 1Jn_3:8, 1Jn_4:9; Rev_3:18; Rev_15:4; Joh_1:31; Joh_3:21, &c. &c). As applied to Christ it is used of His being manifested in His Incarnation (1Jn_1:2, 1Jn_3:5; 1Jn_3:8), in His words and works (Joh_2:11; Joh_17:6), in His appearances after the Resurrection (Joh_21:1; Joh_21:14), in His return to judgment (here and 1Jn_3:2). S. John alone uses the word in this last sense, for which other N.T. writers have ‘to be revealed’ (ἀποκαλύπτεσθαι), a verb never used by S. John excepting once (Joh_12:38) in a quotation from O.T. (Isa_63:1), where he is under the influence of the LXX.

we may have confidence] The R. V. has we may have boldness. At first sight this looks like one of those small changes which have been somewhat hastily condemned as ‘vexatious, teasing, and irritating’. The A. V. wavers between ‘boldness’ (1Jn_4:17; Act_4:13; Act_4:29; Act_4:31, &c.) and ‘confidence’, with occasionally ‘boldly’ (Heb_4:16) instead of ‘with boldness’. The R. V. consistently has ‘boldness’ in all these places. The Greek word (παῤῥησία) means literally ‘freedom in speaking, readiness to say anything, frankness, intrepidity’. In this Epistle and that to the Hebrews it means especially the fearless trust with which the faithful soul meets God: 1Jn_3:21, 1Jn_4:17, 1Jn_5:14. Comp. 1Th_2:19.

not be ashamed before him] This cannot well be improved, but it is very inadequate: the Greek is ‘be ashamed from Him’, or ‘be shamed away from Him’; strikingly indicating the averted face and shrinking form which are the results of the shame. ‘Turn with shame’ or ‘shrink with shame from Him’ have been suggested as renderings. Similarly, in Mat_10:28, ‘Be not afraid of them is literally ‘Do not shrink away in text from them’. The interpretation ‘receive shame from Him’ is probably not right. Comp. the LXX. of Isa_1:29; Jer_2:36; Jer_12:13.

at his coming] The Greek word (παρουσία = presence) occurs nowhere else in S. John’s writings. In N. T. it amounts almost to a technical term to express Christ’s return to judgment (Mat_24:3; Mat_24:27; Mat_24:37; Mat_24:39; 1Co_15:23; 1Th_2:19; 1Th_3:13; 1Th_4:15; 1Th_5:23; Jas_5:7-8; 2Pe_1:16, &c). S. John uses it, as he uses ‘the Word’ and ‘the evil one’, without explanation, confident that his readers understand it. This is one of many small indications that he writes to well-instructed believers, not to children or the recently converted.

S. John’s divisions are seldom made with a broad line across the text (see on 1Jn_3:10; 1Jn_3:24). The parts dovetail into one another and intermingle in a way that at times looks like confusion. Wherever we may place the dividing line we find similar thoughts on each side of it. Such is the case here. If we place the line between 1Jn_2:27-28 we have the idea of abiding in Christ (1Jn_2:24; 1Jn_2:27-28) on both sides of it. If we place it between 1Jn_2:28-29, we have the idea of Divine righteousness and holiness (1Jn_1:9, 1Jn_2:1; 1Jn_2:12; 1Jn_2:20; 1Jn_2:29) prominent in both divisions. If we make the division coincide with the chapters, we have the leading ideas of boldness towards Christ and God (1Jn_2:28, 1Jn_3:2; 1Jn_3:21, 1Jn_4:17, 1Jn_5:14), of Christ’s return to judgment (1Jn_2:28, 1Jn_3:2, 1Jn_4:17), of doing righteousness (1Jn_2:29, 1Jn_3:7-10), and of Divine sonship (1Jn_2:29, 1Jn_3:1-2, &c.), on both sides of the division. It seems quite clear therefore that both these verses (28, 29) belong to both portions of the Epistle, and that 1Jn_2:29 at any rate is more closely connected with what follows than with what precedes.

The close connexion between the parts must not lead us to suppose that there is no division here at all. The transition is gentle and gradual, but when it is over we find ourselves on new ground. The antithesis between light and darkness is replaced by that between love and hate. The opposition between the world and God becomes the opposition between the world and God’s children. The idea of having fellowship with God is transformed into that of being sons of God. Walking in the light is spoken of as doing righteousness. And not only do previous thoughts, if they reappear, assume a new form, but new thoughts also are introduced: the Second Advent, the boldness of the faithful Christian, the filial relation between believers and God. Although there may be uncertainty to where the new division should begin, there is none as to fact of there being one.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

1Jn_2:28-29

And now, little children, abide in Him; that, when He shall appear, we may have confidence

Abiding in Christ the ground of confidence in the day of His appearing

I.

The event referred to, for which preparation is to be made, is the coming of Christ--that we may have confidence, and not be ashamed before Him, at His coming.

II. The duty here enjoined, that of abiding in Christ. What is it to abide in Christ? To speak of one as abiding in Christ implies that he is already in Him; if any man be in Christ he is a new creature. And surely in the great day of the Lords coming we shall need something to rest upon as a ground of confidence firmer and more abiding than anything the world can afford us.

1. Abiding in Christ we shall have no fear of condemnation in the day of His final coming. For we are assured there is no condemnation to them who are in Christ Jesus.

2. Abiding in Christ you may feel assured, when summoned into His presence at the last day, that you have a friend in your judge, an advocate and intercessor; and having chosen Him as your Saviour, you can securely leave your cause in His hand, in firm confidence that all will be well with you forever.

3. Abiding in Christ, His promise is given, His truth pledged, that all your dearest interests are safe for eternity.

III. Reasons or motives which enforce the duty of abiding in Christ, and so having confidence when He shall appear.

1. Let it be impressed on your mind that His coming to judge the world is an absolute certainty.

2. To enforce still further the duty we are considering, let me remind you again of the august and solemn scenes connected with the coming of Christ to judge the world.

3. Christ is presented in His gospel as an all-sufficient Saviour; and abiding in Him, you may rest assured that you will be able to witness the scenes of the last day with perfect peace.

4. Security amid those scenes can be derived from no other source. (J. Hawes, D. D.)

Preparation for the coming of the Lord

I. First observe to what he urges them--Abide in Him. By this he meant one thing; but that thing is so comprehensive that we may better understand it by viewing it from many sides.

1. He meant fidelity to the truth taught by our Lord. Abide in the truth which you received from the beginning; for in your earliest days it wrought salvation in you. The foundation of your faith is not a changeable doctrine; you rest on a sure word of testimony. Truth is, in its very nature, fixed and unalterable. You know more about it than you did; but the thing itself is still the same, and must be the same. Take care that you abide in it. You will find it difficult to do so, for there is an element of changeableness about yourself; this you must overcome by grace. You will find many elements of seduction in the outside world. Let no man deceive you with vain words, though there are many abroad in these days who would deceive, if it were possible, the very elect. Abide in Jesus, by letting His words abide in you.

2. Next, he means abide in Him as to the uniformity of your trust. When you first enjoyed a hope, you rested upon Christ alone. Depend today as simply as you depended then. If you have some idea that you are hastening towards perfection, take care that you do not indulge a vain conceit of yourself; but even if it be true, still mix not your perfection with His perfection, nor your advance in grace with the foundation which He has laid for you in His blood and righteousness. Abide in Him.

3. Moreover, abide in the Lord Jesus Christ in making Him the constant object of your life. As you live by Christ, so live for Christ. If you are in health, live for Christ earnestly if you are bound to a sick bed, live for Christ patiently.

4. Surely, we should also understand by abide in Him, that we are to persevere in our obedience to our Lord. If ye know that He is righteous, ye know that everyone that doeth righteousness is born of Him. What your Lord bids you, continue to do. Be precise and prompt in your execution of His commands.

5. Continue in spiritual union with your Lord. All the life you have is life derived from Him; seek no other. You are not a Christian except as Jesus is the Christ of God to you; you are not alive unto God, except as you are one with the risen Lord.

6. Abide in Hint, in the sense of being at home in Him. Do not go to Jesus one day, and to the world another day; do not be a lodger with Him, but abide in Him. What a comfort to have our Lord Himself to be our chosen dwelling place in time and in eternity! Why does the apostle urge us to abide in Christ? Is there any likelihood of our going away? Yes, for in this very chapter he mentions apostates, who from disciples had degenerated into antichrists, of whom he says, They went out from us, but they were not of us; for if they had been of us they would, no doubt, have continued with us. Abide in Him, then, and do not turn aside unto crooked ways, as many professors have done.

II. Secondly, notice under what character John addresses these believers. He says, And now, little children.

1. This indicates the apostles love to them. He could not wish them a greater blessing out of the depth of his hearts affection, than that they should faithfully abide in Christ.

2. Next, by this he suggests their near and dear relation to their Father in heaven. Because you are little children, you are not of travelling years, therefore stay at home and abide in your Lord.

3. Does he not hint at their feebleness? Even if you were grown and strong, you would not be wise to gather all together and wander away into the far country; but as you are so young, so dependent, so feeble, it is essential that you abide in Him. Is He not your life, your all?

4. Does not the apostle also gently hint at their fickleness? You are very changeable, like little babes. You are apt to be hot and cold in half an hour. Surrender yourself to Him by an everlasting covenant never to be cancelled. Be His forever and ever.

5. Did not this remind them of their daily dependence upon the Lords care, as little children depend on their parents?

III. We shall consider by what motive John exhorts us to this pleasant and necessary duty of abiding in Christ. Look at that little word: it runs thus, that we may have confidence. The beloved John needed to have confidence at the appearing of the Lord, and confidence fetched from the same source as that to which he directed his little children. How wisely, and yet how sweetly, he puts himself upon our level in this matter!

1. Notice, further, that the motive is one drawn from Jesus. John does not drive believers with the lash of the law, but he draws them with the cords of love.

2. The motive is drawn from our Lords expected advent. Notice how John puts it. He uses two words for the same thing: when He shall appear, and, at His coming. The second advent may be viewed in two lights. First, as the appearing of one who is here already, but is hidden; and next, as the coming of one who is absent. In the first sense we know that our Lord Jesus Christ abides in His Church; according to His word, Lo, I am with you alway, even unto the end of the world. Yet, though spiritually present, He is unseen. The spiritual and secret presence of Christ will become a visible and manifest presence in the day of His appearing. The apostle also uses the term, at His coming, or, His presence. This is the same thing from another point of view. In a certain evident sense our Lord is absent: He is not here, for He is risen. He has gone His way unto the Father. In that respect He will come a second time, without a sin offering, unto salvation. He who has gone from us will so come in like manner as He was seen to go up into heaven. John pleads the glorious manifestation of our Lord under both of these views as a reason for abiding in Him. As to our Lords appearing, he would have us abide in Christ, that we may have confidence when He appears. What does he mean by having confidence when He shall appear? Why, this: that if you abide in Him when you do not see Him, you will be very bold should He suddenly reveal Himself. Before He appears, you have dwelt in Him, and He has dwelt in you; what fear could His appearing cause you? The word translated confidence means freedom of speech. If our Divine Lord were to appear in a moment, we should not lose our tongue through fear, but should welcome Him with glad acclaim. The other point is, that you should not be ashamed before Him at His coming. That means, that having regarded Him as being absent, you have not so lived that, if He should suddenly be present in person, you would be ashamed of your past life. What must it be to be driven with shame away from His presence into everlasting contempt! (C. H. Spurgeon.)

The highest life

The term little children is a term of endearment. John was a man of love, those who loved Christ he loved dearly. And now, little children, or better, my little children. The good have a property in the good. The words imply three things--

I. An actual existence in Christ. You cannot abide in Him unless you are actually in Him. What is it to be in Christ? To be in His school as His disciple, in His family as His brethren, in His character as His imitators. Spiritually, all men live more or less in the character of others. The existing generation lives in the character of its predecessor, loving children live in the character of their parents. To live in His character, actuated in all things by His Spirit, guided in all things by His principles, is the highest state of existence for man.

II. The possibility of losing this state of existence. If not, why should we be exhorted to abide? First, the constitutional freedom of the soul implies the possibility. Secondly, the corrupting influences of society are hostile to this state of existence. Thirdly, the exhortations of Scripture imply the danger of its decay. Let him that thinketh he standeth take heed lest he fall. Be steadfast, etc.

III. The necessity for continuing in this state of existence. When He shall appear we may have confidence, and not be ashamed at His coming. Or, according to the New Version, that if He shall be manifested we may have boldness, and not be ashamed before Him at His coming. The idea is that a continuance of this high state of existence, this life in Christ will enable you to meet Him with unabashed confidence. Sooner or later He will come to all. He comes to all at death. (D. Thomas, D. D.)

Ashamed to meet the Lord

A man lay dying many years ago. He had lived a Christian life and was esteemed by all who knew him. His sons stood round his bed, hanging upon their fathers lips, and prepared to treasure the last words which he should speak to them in this life. They all, and the aged man himself, knew that he must soon cross the black river of death, so it was no shock when one of his sons asked, Father, father, are you not afraid to die? There was a pause as if the dying man turned his mental gaze in upon himself, and then slowly he replied, No, no! I am not afraid to die, but, and he lifted his wasted hand, I am almost ashamed to die when I look back upon my years wasted, that might have been spent in more active service for my Lord. If we have done a little for Christ, how little it is! How half-hearted have been our efforts! While not afraid to meet our God, we are almost ashamed to meet Him bearing nothing but leaves instead of sheaves of gathered grain. (J. Elder Cumming, D. D.)

The advantage of abiding in Christ

The cloth must be dipped into the dyers vat, and lie there, if it is to be tinged with the colour. The sensitive plate must be patiently kept in position for many hours if invisible stars are to photograph themselves upon it. The vase must be held with a steady hand beneath the fountain if it is to be filled. Keep yourselves in Jesus Christ. Then here you will begin to be changed into the same image, and when He comes He will come as your Saviour, and complete your uncompleted work, and make you altogether like Himself. (A. Maclaren, D. D.)

Abiding in Christ gives confidence

It is only in proportion as we keep ourselves in union with Christ, in heart and mind, and will, and work, that we shall stand steadfast. The lightest substances may be made stable, if they are glued on to something stable. You can mortise a bit of thin stone into the living rock, and then it will stand four-square to every wind that blows. So it is only on condition of our keeping ourselves in Jesus Christ, that we are able to keep ourselves steadfast, and to present a front of resistance that does not yield one foot, either to imperceptible continuous pressure, to sudden assaults, or to the fluctuations of our own changeful dispositions and tempers. The ground on which a man stands has a great deal to do with the firmness of his footing. You cannot stand fast upon a bed of slime, or upon a sandbank being undermined by the tides. And if we, changeful creatures, are to be steadfast in any region, our surest way of being so is to knit ourselves to Him who is the same yesterday, and today, and forever, and from whose immortality will flow some copy and reflection of itself into your else changeful natures. (A. Maclaren, D. D.)

If ye know that He is righteous, ye know that everyone that doeth righteousness is born of Him--

A standard of judgment

I. A standard of judgment is set up--If ye know that He is righteous. The expression is not put in this form to suggest the idea of doubtfulness. On the contrary, it is an assumption of certainty. If ye know is tantamount to since ye know. He is righteous in His holiness. He maintains it in a way which is in strictest harmony with the requirements of His law. It is never compromised in the provisions of the gospel. He is righteous in His truth. He has uttered no threatening which He shall not execute, He has delivered no promise which He shall not fulfil. He is equally righteous in His mercy. Justice and judgment are the habitation of His throne; mercy and truth go before His face. He is righteous in His goodness. All its bounties are conferred on the sinner for Jesus sake. He is righteous in His justice. Ye say the way of the Lord is not equal. Hear now, O house of Israel, is not My way equal? are not your ways unequal? Shall not the Judge of all the earth do right?

II. The evidence furnished by this standard, enabling us to judge of the gracious state of the believer. Ye know that everyone that doeth righteousness is born of Him.

1. There are some of whom it may be said they are righteous. This is to be understood, not of the imputed righteousness by which they are justified, but of the personal righteousness by which they are sanctified. If it is asked, how is such a change made to pass upon the sinner? our reply is in the words of the Divine promise (Jer_31:33). This is enough to account for their complete transformation of life. Of everyone on whom the Spirit of God has thus operated it may be said, He is righteous. A few words will explain how it is so. He thus perceives the meaning of the law. He obtains a view of its spirituality and extent which he never had before. He sees how it covers his whole life, and enters into the deepest recesses of his heart. He thus feels the obligation of the law. He is led distinctly to perceive that it is impossible for it to relax its demands. It must always endure to claim the universal and unbroken homage of the heart and life. He is thus made to love the law. No matter how far he comes short of it, and how much it condemns him, he cannot but approve and admire it. He condemns himself, but he justifies it. He thus learns habitually to avoid the violation of the law. He cannot live in sin. He may be overcome by the force of temptation; but the whole bent of his mind is towards righteousness. He is thus impelled to obey the law. It is not the ground of his hope, but it is the rule of his life. Say now what must be the influence and effect of such exercises as these? It is not too much to say of their subject, he is righteous.

2. Such righteousness furnishes satisfying proof that He who manifests it is born of God. Nature can bear no such fruit. Who can bring a clean thing out of an unclean? That which is born of the flesh is flesh. Education, and example, and prudence may do much, but they cannot produce the holiness of which we have spoken. Again, we find that it is distinctly ascribed to grace in the Divine Word (Eph_2:10). (James Morgan, D. D.)

Intermediate condition of the Divine fellowship--righteousness

The apostle passes to a new thought or theme; a new view of the fellowship in which he would have us to be partakers with himself and all the apostles. It is fellowship with the Father and with His Son Jesus Christ. He has viewed it as a fellowship of light. He now views it as a fellowship of righteousness. To be born of God implies community of nature between Him and us. I cannot be really His child unless I am possessed of the same nature with Him. So the Lord Jesus Himself teaches in two remarkable passages (Mat_5:43-45; Joh_8:38-44). John may have had these words of his Master in his mind when he wrote the brief and pithy maxim, God is righteous, and everyone that doeth righteousness is born of Him. His object is to supply a searching test by which our abiding in God may be surely tried. It is a mode of proof which may, without irreverence, be applied in the first instance to the Son Himself. We have His own warrant for so applying it (Joh_15:9-10). It is by keeping His Fathers commandments that He, as the Son, born of the Father, abides in the Fathers love. As the Father is known by Him as righteous, so He, doing righteousness, is proved to be born of Him. He doeth the works of His Father, and so evinces His Sonship. All through, the stress is laid on righteousness. That is the distinguishing characteristic which identifies Him that is born of God: the common quality connecting what He does as born of God with the nature of Him of whom He is born. You who believe are born of God as He is. I speak of His human birth; in which you, in your new birth, are partakers with Him, the same Spirit of God being the agent in both, and originating in both the same new life. His birth was humiliation to Him, though it was of God; your new birth is exaltation to you, because it is of God. His being born of God by the Spirit made Him partaker of your human nature--your being born again of God by the Spirit makes you partakers of His Divine nature. You, thus born of God, come to be of the same mind with Him who is the first begotten of the Father; especially as regards your knowing that God is righteous, and that it is, therefore, and must be, the impulse and characteristic of everyone that is born of Him to do righteousness. For if you are thus born of God must you not be as thoroughly on His side, as unreservedly in His interest, in the great outstanding controversy between His righteousness and mans sin, as is His well-beloved Son Himself? First, in Him, and with Him--born of God into fellowship with Him in His birth--you enter into that doing of righteousness on His part which was the main design of His being born; which brings into perfect harmony, not Gods righteousness and mans sin, but Gods righteousness and mans salvation from sin. Ah! what an insight into the righteous nature and character of God; what a measure of cordial oneness of principle and sentiment with Him, entering into His very mind and heart, does all this involve! How far removed is it from that loose, easy going sort of Christian virtue which would not itself do iniquity, but is very tolerant of those who do it; not, like Lots righteous soul, vexed with evil; nor, like Lot, preaching righteousness; but rather prone to look on sin with indifference or complacency, and to let the sinner go on, without warning or entreaty to his doom. If you know that God is righteous, and make conscience of doing righteousness accordingly, you cannot be thus tame and acquiescent; thus cold and callous. To you righteousness, Gods righteousness, is not a name, but a reality. To be confirmed to it, to submit to it, is life. (R. S. Candlish, D. D.)

What is it to be a doer of righteousness?--

1. Righteousness is that which in itself is right, or according to the will of God. To do righteousness is to do that which He commands, whether it relates to moral or positive precepts.

2. Doing righteousness includes in it a regard to the rectitude and propriety of what is commanded. It is not the honour or advantage arising from the performance of duty, but it is being a Divine requirement, and tending to glorify God, that furnishes the motive to obedience, and renders it acceptable in His sight (Zec_7:5-6).

3. The sincerity of our obedience is implied in doing righteousness. Genuine obedience includes the whole compass of duty, and esteems Gods testimonies concerning all things to be right.

4. It includes a patient continuance in well-doing, and preserving to the end.

5. Doing righteousness supposes the existence of a righteous principle. The tree must be made good before the fruit can be good. The fountain must be cleansed ere the streams can be pure; and a godly life can only be the effect of a Divine nature.

6. Those only can be said to work righteousness who place no dependence on the righteousness they have wrought. Faith in Jesus is essential to all true obedience, and without this it is impossible to please God. (B. Beddome, M. A.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Jn 2:28-29. And now, little — Or rather, beloved, children, (for, having finished his address to each, he now returns to all in general,) abide in him — Maintain your union with and interest in him, by living a life of faith, love, and new obedience; of prayer, watchfulness, and self-denial; that when he shall appear — As he assuredly will, in his own glory and in that of his Father, with all his holy angels; we may have confidence, (a modest expression,) and not be ashamed before him at his coming — And put to confusion. O how will you, ye Jews, Deists, and nominal Christians, and especially ye apostates from the faith, and all who, having begun in the Spirit, end in the flesh, be ashamed before him in that day! But how certainly may all, who approve their fidelity to him, expect from his mercy and love a gracious reception, and an abundant reward! If ye know — That is, as certainly as you know; that he is righteous, so surely ye know also that every one — And none else; that doeth — That practiseth; righteousness — From a believing, loving heart; is born of him — Is regenerated and made a new creature by the power of God’s Spirit, (Joh 1:13,) and so is made like him by partaking of the divine nature, 2Pe 1:4. For all his children are like himself.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

IV. RIGHTEOUSNESS AND LOVE AS MANIFESTED

BY THE CHILDREN OF GOD

CHAPTERS 2:28-3:18

1. The children of God and their coming manifestation (1Jn 2:28 -1Jn 3:3)

2. Sin and the new nature (1Jn 3:4-9)

3. Righteousness and love (1Jn 3:10-18)

1Jn 2:28 -1Jn 3:3.

The address to the babes in Christ ended with the 27th verse, and now once more he speaks of the teknia, the little children, by which all believers are meant. The exhortation has been much misunderstood. It does not mean that by abiding in Him the believer may have confidence at His appearing. John speaks of himself and other servants of Christ, who minister the gospel and the truth of God. He urges the little children to abide in Him, “that when He shall appear we may have confidence and not be ashamed before Him at His coming.” He wants them to walk carefully, to be faithful in all things, so that John and the other servants may not be left ashamed in that coming day. It is the same truth which Paul mentions in 1Th 2:19-20.

1Jn 2:29 mentions the test of righteousness. It is an acid test. “If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him.” But the purpose of it is not to question the reality of their salvation as born again, to make them doubt, but the test is given so that they might be enabled to reject a spurious profession. Before he proceeds with the truth expressed in this verse, he mentions the fact that as born of God they are the children of God and what they shall be.

In 1Jn 3:1-2 the word “sons of God” must be changed to “children of God. “John never speaks of “sons of God” in his message. It is in the writings of Paul the Holy Spirit speaks of believers as “sons and heirs.” But John unfolds the truth that believers are in the family of God by the new birth, hence the use of the word “children” to denote the community of nature as born of God. As children of God we are partakers of the divine nature. It is the love of the Father which has bestowed this upon all who believe. And most emphatically the Spirit of God assures us through the pen of John, “Now we are the children of God.” There can be no doubt about it, it is our present and known position, because having believed on Him we are born again and are in possession of eternal life.

That which we shall be has not yet been manifested, but while it is not yet manifested we, nevertheless, know what we shall be. But how do we know? We know it because the Holy Spirit has revealed it in the Word of God. “But we know that when He shall appear, we shall be like Him; for we shall see Him as He is.” This is our blessed assurance! To this God has called us; it is “the hope of His calling” (Eph 1:18). It is that to which we are predestined, to see Him as He is and then infinitely more than that “to be like Him.” We see Him now by faith in His Word and are changed into the same image from glory to glory; when we shall see Him in that soon coming day, when He comes for His saints, we shall see Him bodily and then our bodies will be fashioned like unto His glorious body. Of all this the world knows nothing. It knew Him not, knew not His life, nor His glory; it does not know the life which is in the children of God and what glory awaits them. And this hope is a purifying hope. We see that John speaks of the blessed hope as Peter and James, addressing Jewish believers, do not.

1Jn 3:4-9.

He makes a contrast between sin and the new nature and shows the marks of one who abides in Christ and one who hath not seen Him neither knows Him. “Every one that practiseth sin, practiseth lawlessness; for sin is lawlessness, this is the correct rendering. The definition of sin as “transgression of the law” is misleading and incorrect. Before there ever was a law, sin was in the world (Rom 5:12, etc.); how then can sin be the transgression of the law? It is not sins of which John speaks, but sin, the evil nature of man. Here the apostle regards man as doing nothing else but his own, natural will; he lives as a natural man. He acts independently of God, and, as far as he is concerned, never does anything but his own will. John is, therefore, not speaking. of positive overt acts, but of the natural man’s habitual bent and character, his life and nature.

The sinner, then, sins, and in this merely shows in it his state and the moral root of his nature as a sinner, which is lawlessness. But the born one, the child of God, is in a different position. He knows that Christ was manifested to take away our sins and that in Him there was no sin. If one knows Him and abideth in Him, that one sinneth not. If the believer sins it is because he has lost sight of Christ and does not act in the new life imparted unto him. Another object usurps the place of Christ, and then acting in self-will he is readily exposed to the wiles of the devil using his old nature and the world to lead him astray. If a man lives habitually in sin, according to his old nature, he hath not seen Him nor known Him. A child of God may sin but he is no longer living in sin; if a professing believer lives constantly in sin it is the evidence that he has not known Him at all. There were such who tried to deceive them. Their teaching was evidently a denial of holiness, that there was no need of righteousness. But the demand is for righteousness, while those who practise sin, live habitually in it, are of the devil. No true believer lives thus, for he knows the One whose life he possesses was manifested that He might destroy the works of the devil.

“Whosoever is begotten of God doth not practise sin, because his seed abideth in him, and he cannot sin, because he is begotten of God.” This verse has puzzled many Christians, but it is quite simple. Every creature lives according to its nature. The fish has the nature of a fish and lives its nature in the water; a bird has its own nature and lives it in the air, and not under the water as the fish. Our Lord said to Nicodemus, “That which is born of the flesh is flesh.” Man has a fallen nature, the nature of sin, and that nature can do nothing but sin. That is why He said, “Ye must be born again.” In the new birth the divine nature is imparted. This nature is He Himself, Christ, the eternal life. Christ could not sin for He is God, and God cannot sin. The new nature believers possess cannot sin, for it is His nature. But why do new-born ones sin? Because the Christian has two natures, the old nature and the new nature. The old nature is not eradicated; a believer when he sins does so because he has given way to that old nature, has acted in the flesh. But the new nature followed will never lead to sin, for it is a holy nature, and for that nature it is impossible to sin. Some have suggested out of ignorance that the translation ought to be instead of cannot sin “ought not to sin,” or “should not sin.” The Greek text does not permit such a translation, anything different from “cannot sin” is an unscriptural paraphrase.

1Jn 3:10-18.

The test as to the children of God and the children of the devil follows in this section. Whosoever doeth not righteousness is not of God, neither he that loveth not his brother. The message from the beginning, that is the same beginning as in 1Jn 1:1 --is that we should love one another. This was the commandment given by the Lord, “This is my commandment, That ye love one another, as I have loved you” (Joh 15:12). There is natural affection in the world, even in the animal creation. The natural man also can make himself amiable and speak of love and toleration. In fact an amiable character, a loving disposition through self-improvement is urged and practised among the antichristian cults, such as New Thought, Christian Science and the Liberalists, the advocates of the new theology.

But the love of which John speaks is exclusively of God and unknown to the natural heart of man. Yet all these antichrists go to the Epistle of John and quote him to confirm their evil doctrine of “the brotherhood of man and the universal fatherhood of God.” John does not speak of loving man as such, but loving the brethren, the other born ones in the family of God, and that is a divine love. It is the great test of the divine nature, “We know that we have passed from death unto life, because we love the brethren.” The world not only knows nothing of that divine love, but the world hates those who are born of God. “Marvel not, my brethren, if the world hate you.” This fact is illustrated by Cain. He was of the devil. He slew his brother because Cain’s works were evil, he was an unbeliever, and his brother’s were righteous, Abel believed and that was counted to him for righteousness. And so the world hates the brethren, the children of God on the same ground and for the same reason. Then again he tests profession: “He who loveth not his brother abideth in death. Whosoever hateth his brother is a murderer.” Hating the brother is the evidence that the professing Christian is in the state of death and linked with the murderer from the beginning.

The better rendering of 1Jn 3:16 is, “Hereby we know love, because He laid down His life for us.” Such love must be manifested in practical ways towards the brethren.

“But ‘we know that we have passed from death unto life, because we love the brethren.’ Not because we love certain of the brethren, let us remember. We may love even the children of God for some other reason than as His children. We may love them, perhaps in gratitude to them for services that we may be receiving from them. Further than this, we may mistake for brotherly love that which is merely self-love in a subtler form. Men minister to our comfort, please us, and we think we love them; and in the true child of God there may be yet, after all, as to much that he counts love to the brethren, a similar mistake. A love to the children of God, as such, must find its objects wherever these children are, however little may be, so to speak, our gain from them; however, little they may fit to our tastes. The true love of the children of God must be far other than sociality, and cannot be sectarian. It is, as the Apostle says, ‘without partiality, and without hypocrisy.’ This does not, of course, deny that there may be differences that still obtain. He in whom God is most seen should naturally attract the heart of one who knows God according to the apostle’s reasoning here. It is God seen in men whom we recognize in the love borne to them; but, then, God is in all His own, as the apostle is everywhere arguing; and, therefore, there is nothing self contradictory in what has been just said.” -- F.W. Grant.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Division 3. (1Jn 2:28-29; 1Jn 3:1-24; 1Jn 4:1-21; 1Jn 5:1-21.)

Manifestation of the divine nature in its fruits.

The third division takes in all the remainder of the book, of which it is truly characteristic. John’s theme in the Gospel is eternal life in Christ Himself. His theme in the epistle is eternal life in the believer. This is the divine nature which belongs necessarily to those who are the children of God, and in whom, therefore, it produces likeness to God. God is light and God is love -both of these. The epistle it is which says that what answer to these in the believer are righteousness and love; inseparable from one another, as has been already said: for to those who have been loved as God has loved us, nothing but love would be the righteous answer. But then, again, love also must have in it this quality of righteousness, or it is not true love, but one of those human shams of which there are so many. Thus the apostle brings all to the test of practice. "He that loveth not knoweth not God, for God is love;" and then: "This is the love of God, that we keep His commandments."

1. Here, first of all, we have the singleness and the perpetuity of the life received. It is eternal life, and the divine nature owns nothing to be of it that is not according to God. Thus: "Whosoever is born of God doth not practise sin, for His seed abideth in him, and he cannot sin, because he is born of God." Here both things are asserted together.

(1) But we must, first of all, have the standard by which to measure these things, and the one standard is Christ Himself. He is not only this, He is the Source, also, from which we draw. As we have seen already, we are rooted and built up in Him. Abiding in Him as the branch abides in the vine (for this figure underlies all that we find here), He abides of necessity in us. He is the life-sap from which all fruit must come. In Him we should abide. This we have been just now assured of, and we are never taught by John certainly to modify this by any conditions. Yet we can be exhorted to "abide in Him." The faith which is God’s gift is, nevertheless, to be put forth by us, and can be sustained or hindered. There is activity in the life we have, and responsibility on our part with regard to it. Whatever God’s grace (and it is perfect), yet we are always dealt with as those responsible to yield themselves to the grace which has been shown us; and this responsibility is put before us with no less simplicity than the grace itself. "And now, children, abide in Him, that if He be manifested, we may have boldness, and not be put to shame from before Him at His coming." This is not surely what can happen to the believer; but the apostle takes up the Christian according to his profession, testing it always, as we have seen already -a test which grace enables us to endure. We are not called to deny that there are conditions under which we are. We are called to realize the grace which meets all the conditions. We are to keep under our bodies, and bring them into subjection, lest, even though we may have preached to others, we ourselves should be cast away. There is no uncertainty here in the least, no more uncertainty that, if we do not keep our bodies under, we shall be castaways, than that, on the other hand, no Christian, truly such, will do other than this. "As many as are led by the Spirit of God, they are the sons of God."

Thus the apostle goes on here: "If ye know that He is righteous, know that every one that practiseth righteousness is begotten of Him." He is speaking characteristically, as always, and there is no need of qualification of such things as these. He does not put such things to shake one’s confidence, but rather to encourage it. The one who walks with God is not unconscious of the fruit found in such a walk as this. He is conscious that sin has not dominion where grace has dominion; and he has no occasion to shirk the practical application of such truths as these. We are the children of God, and what manner of love has the Father bestowed upon us, that we should be called His children! It is not merely that we are this as born of Him, but that He openly acknowledges us; He has acknowledged us, and the Spirit of God is the seal upon us, testifying as to what we are. He is the Spirit of adoption. There is no cloud upon this at all, and the very opposition that we find in the world only confirms the truth of this. "The world knoweth us not;" no wonder, "for it knew Him not." If the world did know us, we should be most unlike Him. The more closely we follow in His footsteps, the more we must expect this essential ignorance of God in Christ to be manifested with regard to us.

We are, then, the children of God; not, indeed, manifested as such, as we shall be. The fife that we have is a life "hid with Christ in God." As to our external circumstances, nothing distinguishes us from other men. The body in which the Spirit of God dwells is yet a mortal body, and we who have "the first-fruits of the Spirit," yet "groan within ourselves, waiting for the adoption, to wit, the redemption of the body;" for we know that if we be manifested, "we shall be like Him, for we shall see Him as He is." This has been taken as if it meant that we should be changed into His likeness by seeing Him. This, of course, as a present effect of occupation with Him in faith, is true. As we gaze upon Him, "we are changed into His image, from glory to glory, even as by the Lord the Spirit;" but, nevertheless, this does not seem to be the way in which we are to understand what is here. It is also surely true that to see Him as He is, as we shall see Him in the day of His manifestation, we must be like Him first; and, in fact, we are changed first of all into His likeness, and then caught up to be with Him. Every hindrance, everything that would obscure, everything that would prevent perfect fitness for seeing Him as He is, morally or physically, will be removed from us. The time of perfect vision will have come; and we shall at last "know, even as we are known." What must be the transforming energy already of such a hope as this! "Every one that hath this hope in him purifieth himself even as He is pure." The hope of being perfectly like Him, in a little while, does not destroy the energy of the present, but calls it forth. The joyful assurance of that to which God has destined us makes us desire now to anticipate it as fully as we may. The man who hath this hope still purifies himself. He has need to do so, for the standard that he has before him is one of perfect, of infinite purity, which he cannot say he has attained. But he is to attain it, and the power of the Spirit is in him now to conform him to the One whom he is soon absolutely to be like. The perfection unattainable here is, nevertheless, that which more and more lays hold upon him, and urges him forward to attainment. He does not allow in the meanwhile any coming short of that which he sees in Christ; and that which detects in him, as the perfect light must, everything that is contrary to it, at the same time draws him on to the full enjoyment of it. It is the practical statement of that "one thing I do," which another apostle has given us.

(2) We have now once more the contrast between the one who abides in Christ and the one who "hath not seen Him, neither known Him." There is no middle ground between these two things. There is no thought of the one who has been abiding in Him failing to abide. If he abides, he sins not. If he sins, not, he does not know Him now, but he has not known Him. Every one that practiseth sin practiseth also lawlessness; and this is what sin is, it is lawlessness; that is, it is the insubjection of the will to God. The common version is astray here every way, for sin cannot be defined simply as "transgression of the law," without law being in some sense chargeable with it; but "until the law sin was in the world," and law only manifested the condition of things already existing, while "by the law is the knowledge," or recognition, of "sin." It puts the actual lawlessness of man’s nature to a test by positive command; and the breach of the command not only reveals a will away from God, but makes sin, by the commandment, "exceeding sinful."

How solemn a thing it is that the commandment of God should be to man that which awakes the strife of his soul against it! but this, as we know, was learnt in the Garden at the beginning. One thing denied only, amid all the profusion around of that which testified of his Maker’s love, was sufficient to produce suspicion of Him. How the example here of One who was in the world, the Servant of the Father’s will, and delighting to be so, doing always the thing that pleased Him, rebukes in us the waywardness which, alas, still exists in spite of such an example! "My meat and drink," He says, "is to do the will of Him that sent Me, and to finish His work." Then on the cross we have the perfect revelation of sin in the judgment endured by Him, the perfect revelation of a love which wins us from it, the perfect deliverance from the condemnation which would leave us powerless and hopeless. Now then: "Whosoever abideth in Him sinneth not." This is the holiness which is found in faith. How we see the apostle testifying of the power of Him who had called him into fellowship with Himself! How simple on the lips of him who lay on His breast, in that wondrous intimacy to which he had been admitted, that "whosoever sinneth hath not seen Him, nor known Him!" Who can make light of sin that has truly looked upon Christ, his Lord?Yet here, as we know, grace itself may be so perverted as to permit that which is nothing else than disloyalty to Him. "Children, let no man lead you astray. He that practiseth righteousness is righteous, even as He is righteous." The apostle does not mean, of course, that in practical attainment he is this, but this is the measure that is before him, a measure from which he will not depart. "Righteous as He is righteous:" that is the Christian’s measure of righteousness; that is what he is aiming after. "He that practiseth sin is of the devil, for the devil sinneth from the beginning. For this end hath the Son of God been manifested, that He might undo the works of the devil. Whosoever is begotten of God doth not practise sin, because his seed abideth in him, and he cannot sin, because he is begotten of God."

It is strange that any should plead that this belongs to a certain class of Christians, that it is, in fact, an attainment, and not that which is true of all. It is of every one that is begotten of God that the apostle says, "He cannot sin, because he is begotten of Him;" and here is the indefectibility of the nature which he has received: "his seed abideth in him." That is the engrafted Word by which he has been made partaker of a divine nature. Nothing can grow out of this seed but that which is according to it. Every seed, as we know, brings forth the plant and the fruit that are proper to it. As James has said, "a fig-tree cannot bear olive berries, nor a vine figs." The Christian is characterized, thus, by what is Christian, and by nothing else. The apostle is speaking, as we see always, characteristically. He will not dishonor the Father by allowing aught as coming of new birth but that which is worthy of Him. We have learned of another apostle to distinguish that which may be in us as, nevertheless, no more truly ourselves; and the faith which thus identifies us with that which is of God and good is of necessity a holy principle, and admits no laxity.

(3) But now we are to see the full image of God in His children, and here we shall not find righteousness alone, but, as already said, love also. "Whosoever practiseth not righteousness is not of God; nor," on the other hand, "he who loveth not his brother." Notice that with John it is always love of the brethren of which he speaks. We are not to take this as if it meant his brother man simply. The example that he gives immediately here might seem to imply this. Cain was of the wicked one and slew his brother -of course, his brother naturally. He slew him because his own works were evil and his brother’s righteous; and this is an illustration of how it is that the world hates the people of God; but we find elsewhere the careful definition on the part of the apostle as to what he means by "brethren." "He that loveth Him that begat," he says, "loveth him also that is begotten of Him." It is the new nature which produces this real kinship, and it is faith that, having introduced into the blessed knowledge of God, of necessity produces in us this love to those who manifest the divine nature. Yet, of course, when he says, "He who loveth not his brother abideth in death," he is merely dealing with men according to their profession, as everywhere through the epistle. He credits them, as it were, with this relationship which they profess to have to the people of God, and he presses the responsibility, therefore, which springs out of this relationship. But he is careful to distinguish. It is true, of course, that he who in the true sense loves his brother has not reached the limit of love in this way. As the apostle Peter has told us, we are to have "in brotherly love, love." This is the full development of the divine nature. Love is the divine nature itself. God is love. But while this is true, it is important, nevertheless, to distinguish this love to the brethren from that which might be more what men think of as benevolence. There is, in the love of which he is speaking, a recognition of God and real manifestation of our love to God Himself, for "he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" He has seen God in his brother. If he does not love Him there, how can he speak of loving Him where he has not seen Him? It is an unpractical profession merely, which hangs in the air.

But "we know that we have passed from death unto life, because we love the brethren." Not because we love certain of the brethren, let us remember. We may love even the children of God for some other reason than as His children. We may love them, perhaps, in gratitude to them for services that we may be receiving from them. Further than this, we may mistake for brotherly love that which is merely self-love in a subtler form. Men minister to our comfort, please us, and we think we love them; and in the true child of God there may be yet, after all, as to much that he counts love to the brethren, a similar mistake. A love to the children of God, as such, must find its objects wherever these children are, however little may be, so to speak, our gain from them; however little they may fit to our tastes. The true love of the children of God must be far other than sociality, and cannot be sectarian. It is, as the apostle says, "without partiality, and without hypocrisy." This does not, of course, deny that there may be differences that still obtain. He in whom God is most seen should naturally attract the heart of one who knows God according to the apostle’s reasoning here. It is God seen in men whom we recognize in the love borne to them; but, then, God is in all His own, as the apostle is everywhere arguing; and therefore there is nothing self-contradictory in what has just been said.

But we need to keep the line where the apostle draws it. "He who loveth not his brother abideth in death." "Every one that hateth his brother is a murderer, and ye know that no murderer hath eternal life abiding in him." It is plain that the apostle does not look at eternal life here as if it were a matter of attainment for the Christian. If the having eternal life were somewhat of a high attainment, he would hardly say that no murderer has it in him. One would hardly think of saying that "no murderer" was perfectly sanctified. The having eternal life is simply the opposite of abiding in death. There is no middle ground between these two. But immediately the heart of the disciple stirs with a realization of what love is as Christ has shown it. Here is the measure of it, in Him in whom it perfectly manifested itself. "He laid down His life for us," and the apostle does not hesitate to go the full length of this as how love should manifest itself in the Christian. "He laid down His life for us, and we ought to lay down our lives for the brethren."

4 We come once more, after the apostle’s manner, to the practical test; here, the test of love. It is easy to speak of it. The world has its forms and phrases, and holds to them all the more zealously because the reality is wanting. True love cares not to parade itself. It "seeketh not its own," but it is, as we so often have said, the spirit of service; and thus it is, above all, the spirit of Christ. He, then, that hath this world’s substance, and sees his brother in need, and shuts up the bowels of his compassion from him, how doth the love of God abide in him? Love is that in which faith works. Therefore he looks first that it be really that -the fruit of faith. He will not tolerate a love, whatever works it may have to boast of, which is found in those who have not the faith of Christ; but all the more earnest is he that if the faith be there, the love which is its inseparable companion will be there also, and manifest itself. We are not to love in word, nor in tongue, but in deed and truth; and thus it is alone that we have any right to recognize ourselves as being of the truth; and this is the only way that our hearts have confidence in drawing near to God. He is not laying foundations here, as we everywhere see. He is testing those who are professedly upon the foundation, which is an entirely different thing. Communion with God is his great theme, and communion is not a matter of sentiment merely. It is a communion in deed as well as in thought. It is communion with One who actually gave His life for us, and who went about upon earth doing good, and healing all that were oppressed of the devil. It is communion with One who even now bears all His people upon His heart before God. How, then, can it fail to manifest itself in a life which is the reflection of His life? though, indeed, it be but a reflection, as it must be.

This is maintained only in communion with Him, and the Spirit of God is the power of this communion. How necessary, therefore, that the Spirit be not grieved in us -that our heart, as he says, should not condemn us! If it does this, how sure it is that God, who is "greater than our heart, and knoweth all things," finds much more amiss than we are finding! It is only in the light of His presence that we can really discern, and if the eye be but for a moment turned from Him, the necessary consequence follows. Things become dark to us, and if there be but the least wilfulness, a bad conscience carries us further from Him instead of bringing us to Him. On the other hand, if our heart condemn us not, then have we boldness, or confidence, toward God; not boldness from the sense of our own good condition, but because the Spirit of God is unhindered. He has not to occupy us with ourselves at all, and God is able to identify Himself with those who honor Him in their walk and ways. It is "the effectual, fervent prayer of the righteous man" that "availeth much," and so the apostle here: Whatsoever we ask we receive of Him, because we keep His commandments and practise the things that are pleasing in His sight." The "whatsoever we ask" will necessarily get its character in this way. "If ye abide in Me," says the Lord Himself, and My words abide in you, ye shall ask what ye will, and it shall be done unto you."

"This," then, "is His commandment, that we believe on the name of His Son Jesus Christ and love one another, even as He gave us commandment." Faith always comes first, and puts Christ in His place, and then the fruit follows. "He that keepeth His commandments abideth in Him, and He in him." We must abide in Christ, in order that Christ may abide in us; and while this is always true of the believer, that he abides in Christ, yet there is a practical realization of this which requires faith to be in energy, and as to which, therefore, we may well be exhorted. The Spirit given to us is the One who maintains us in the realization of it; but the Spirit is the Spirit of Christ, and keenly sensitive to anything that is not of Him.

2. Immediately we have now the assurance of this. The Spirit of God in the saint is He who claims him for Christ, and uses him for Christ. How anxious, as we may say, is He to use him in every sense for Christ; and in those early days, as we know, when, at least, unbelief was not systematized as it has been now so long, the very words spoken amongst the people of God were more consciously, no doubt, than at any time since, words that were "as oracles of God." Men knew what it was to speak by the Spirit as it is little understood now; and this so much that it might even give opportunity for evil spirits to come in and speak too, with a power which might be accredited for what it assumed to be, the power of God. Thus the word here, -not to believe every spirit, but to "prove the spirits, whether they are of God, because many false prophets are gone out into the world." The false prophets are certainly no fewer in number at the present time than when the apostle spoke; yet, in general, we may say they assume less divine authority. We have sunk down so far into the wisdom of the world that man is credited with a place which God has lost. Inspiration is the inspiration of genius, rather than of God. We are more and more getting to lose the reality of the last, just as we are coming more and more to believe in the former. We believe brilliancy, in eloquence, in intellect, in whatever you please in this way, but the assumption of speaking in any direct way by the Spirit of God no more exists, for the mass, except as one may say that the Spirit of God is as liberal as men are, and speaks in very diverse fashion, -in poets, philosophers, and all the acknowledged leaders among men.

It is indeed, as we know, coming to be thought once more that spirits speak through men; but this is not the sign of return to the old faith, but rather the sign of fullest departure from it. Certainly the test that the apostle applies here to speaking by the Spirit of God is one which the present day would count illiberal. It is the "spirit that confesseth Jesus Christ come in flesh" that is "of God," and "every spirit that confesseth not Jesus Christ come in flesh is not of God." How ill this suits a time when men can unite with those professing every false faith in the world, and count it Christian charity to do so! There is none of this in John. There is for him "a thing of antichrist" abroad, to which he is very sensitive, and he is sure that Satan, wherever he works, has for his object of attack Christ, as if it were Christ only. Thus it is a spirit of antichrist "that confesseth not Jesus Christ come in flesh." He is not satisfied, even, that Christ should be left out. He must be confessed, and in the full truth of His coming in flesh; that is, plainly, of His deity as well as His humanity. How could He "come in flesh," if He had no existence previous to His manhood? But Christ come in flesh is more than a theophany. He is not God displayed in man as He might be in one merely super-eminent among men, in whom that created image of God, in which man was at the beginning, is more than usually manifest. No, it is "Christ come in flesh" that alone answers to what is faith in Him. "In flesh," not in the Spirit by which He spake, but in true humanity, characterized by that which testifies of weakness, of a nature that disdains nothing that is of man, save only the effects of the fall.

"The thing of antichrist," as he speaks of it here, may be something negative rather than positive, and may answer its purpose even better in that way. If Christ is not positively before the soul, it is enough: the enemy’s work is done; though he will do what he can, no doubt, even to destroy mere orthodoxy because of the truth that is in it; and of the truth he is afraid. Here is that by which God may work at any time, but he cannot prevent this. The truth is in the world, and he cannot get it out of it. The best he can do often is to let men slumber and forget it; and, indeed, an orthodoxy that has no life in it, that can exist and go in company with all that is not of Christ, is a witness against Him, of which Satan is perfectly conscious. The truth professed makes men witnesses spite of themselves, witnesses for or against what they profess; and thus Satan’s work may be well done by those who are orthodox enough, yet godless. Satan will do more when his time comes, when the restraint upon him, of which another apostle has spoken, shall be removed, and when he will testify his zeal against orthodoxy itself, and set himself against "all that is called God or that is worshiped," and cause men to apostatize and blaspheme the Lord who bought them; but it is not his time yet. "The mystery of iniquity" works, but it works as "mystery." Thus he has to content himself largely with a Christian world that dishonors Christ, to whom Christ is not a necessity; which can throw its all-embracing arms around Jew and infidel and what not, and admire, in its blindness, its Christianity in doing so.

How illiberal is John in this respect! How fierce his invective even against a negative antichrist! Christ must be confessed, and confessed amid the full truth of what He is. All outside of the truth of this confession of a true Christ is the world, and the world in opposition to Him. "Ye are of God, children," he says, "and have overcome them; because greater is He that is in you than he that is in the world. They are of the world; therefore speak they as of the world, and the world heareth them." It must be a very different world in which the truth can be popular, or in which those who hold it can in any wise expect to be popular. It is those who speak of the world whom the world heareth. There is no idea with the apostle of a world that is gradually being leavened by the truth, and which is ceasing, therefore, to be the world in reality. Judge it by its works today. What is the spirit that animates it but still "the lust of the flesh, and the lust of the eyes, and the pride of life," with a daily accumulating material for these things to manifest themselves in? It is not a thing gained if the sharp line between the world and the people of God is scarcely to be found, and a Christian world has become, as it were, a matter of course, and arouses no inquiry. This is a thing that we may well covet at the present time -to get back this sharp line of distinction, even if it involve the apparent haughtiness of being able to say, "We know that we are of God, and the whole world lieth in the wicked one." The apostle, if he says, "We are of God," can add to this: "He that knoweth God heareth us; he that is not of God heareth not us." Now the bewilderment is becoming such that it is no longer allowable to say this, even though the "us" means, as of course it does mean, the apostles. But these men speaking by an inspiration of God, such as none of us can claim today, are being largely taken from us. We are learning once more to think of them rather as fishermen of Galilee, and to realize the large human element that enters into their writings. It is serious, therefore, to listen to the apostle as he closes with the assurance that, "By this ye know the Spirit of truth and the spirit of error."

3. John hates because he loves, and he would not love if he did not hate. The Lord, as we know, does not hesitate to use such words as these, and to claim for Himself a place in which all the claims of mere human love must be, in comparison, forgotten. The apostle is assured, spite of his vehemence against all that is in opposition to Him who is his one Object, that it is love in which he dwells; it is love God has revealed, which is His nature, and that it is every one that loveth and none other that is begotten of God and knoweth God. This love has been manifested for him in one infinite display which makes him count, as it were, nothing else to be love in comparison with this. "God hath sent His only-begotten Son into the world, that we might live through Him." It is plain that you must be orthodox at least to have the joy of this. God did not send some one into the world who had no such relationship to Himself as this. He sent His Only-begotten. He had not another so near to Him. It is the full wealth of His heart that He has poured out here for our acceptance, and it was our necessity that moved Him. We were dead, and in thus awaking us by His love, awaking us to love, we live through Him. "Herein," then, "is love;" a love which found us enemies, which has won us from enmity to peace and reconciliation with Him. "God, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ." Sin was a reality with Him, and cost Him much for its removal. He "sent His Son to be the propitiation for our sins." "If, then, God so loved us, we also ought to love one another." The love that we have received is love that not only enables but compels to this. The unseen God is manifested now for us in these, the objects of His love. Is it any question if our hearts must embrace them? If God has become to us the one Reality that He truly is, must not fellowship with Him put us in fellowship with the love which He has to others? This is the way His own love, then, is perfected in us -produces, that is, its fruit; and this He has "given us of His Spirit." It is not, "He has given us His Spirit," exactly, but a nature which is "of" Him, and which makes fellowship with Him a certainty and a necessity. Thus we abide in Him and He in us -Father, Son and Spirit witnessing together in us, with us.

Is it a love that willingly accepts limit, and that is really narrowed by this necessary opposition to the world, with all the elements that make it up? No: "We have beheld, and bear witness, that the Father hath sent the Son to be the Saviour of the world." It is the world alone that rejects this salvation, and will have nothing of this love; that of necessity pleases itself; therefore outside all the light and joy and peace which are brought to us by it. For the world itself Christ is the only hope. We can promise none anywhere except as it is to be a hope in Him. This world needed a Saviour, and God has provided One; but there is no other entrance, therefore, into blessing but through faith in Him. "Whosoever shall confess that Jesus is the Son of God, God abideth in him and he in God." Thus "we know and believe the love that God hath to us." We know it, and believe that there is in it an infinity which yet we have not known. This love is that in which alone we have found God, we who naturally were without Him, and we have thus found Him as our home, our dwelling-place, that which the psalmist sees to have been ever for men their "dwelling-place in all generations" (Psa 90:1). Had they realized this, how well would it have been with them! for "he that dwelleth in the secret place of the Most High abideth under the shadow of the Almighty" (Psa 91:1). But it is only the Second Man in whom this was ever naturally realized. For all else it has come to them as a revelation, and as the fruit of that salvation which is theirs through it. Thus God abides in us in the full reality of His glorious name. God He is indeed who has done this, God of all circumstances, God who is over all, through all and in all, God whose love has been perfected with us, so "that we may have boldness in the day of judgment" itself, "because as He is" (notice how the apostle identifies Christ with God) -"because as He is, even so are we in this world."

How he brings it down to us, this perfect love, encompassed as we are with the evidence of sin, and the ruin that sin has wrought, and of a judgment that awaits it! Even in this world we are as Christ is. He does not say as Christ was, because that would carry us back to His life on earth, and would make us think of moral likeness between ourselves and Him; and however grace may have wrought this, it is not that which gives boldness in view of judgment; nor could we say, without a tremor, that as He was, so are we. Not in any sense could we say this. Yet we can look up to the blessed place in which He is, and where we know He is for us, with the assurance in our hearts of what He has said, that because He lives we shall live also, and we can say, "As He is, even so are we in this world." He does not say, "As He is, so are we going to be when we leave the world." He is speaking of the perfection of our acceptance in the Beloved, which is what alone casts all fear out of the soul. Our eyes are off self and upon Him; and thus His perfect love casteth fear out of us. Love has thus been perfected with us, not "our love is made perfect," as the common version most wrongly has it, but God’s love has been perfected in regard to us. It has found its way and wrought its will in blessing for us, and is not satisfied as long as it sees in us the least element of fear remaining; for, "there is no fear in love," but love and fear are (in this sense of fear -the fear that hath torment) antagonistic to one another. How little can the heart go out towards One whom it dreads as the God of judgment! The mother could better suffer the anguish of her child than God allow the torment of doubt in one of His own; but how, then, is it that there may, after all, be such among His people? The apostle’s answer is, "He that feareth is not perfected in love." He has not learnt aright, as he should have learnt, the lesson which God is teaching him. He has not looked enough in the face of Christ, who is the manifestation of love. He is not perfect in his lesson; and yet this is the basis of all blessing for us, and this is that which works in transforming power to make us what He desires to have us. "We love, because He hath first loved us."

4. The apostle goes on, after his manner constantly, to test as to the truth of all this. Everything that is of God in us has to be tested. The world is the very place for this, and the things spoken of here are of so precious a nature that it makes it of absolute importance that they should be known in reality; that there should be no mistake about this, no misconception even in the Christian as to what is their true character. Christians, as we know, may themselves make the most serious mistakes, and in nothing so much as with regard to love. We mistake so easily the sentiment for the reality, and we may even say we are conscious of this love. What do we want more? But the apostle is not satisfied with emotions. Nothing more easily deceives us than these emotions. Some, as we know, are more easily susceptible of these than others. With one, that which he feels will readily overflow, the eyes and tongue and all else bearing witness to it; while another, with more repressive power, may show no sign, simply because that which he has is of a deeper character. We all know how, under a man’s eloquence or under the power of the truth itself, with some there will be a rush of emotion where there is no seed really sown in the heart. What the apostle would say is that, if the seed is sown, there will be something springing from it. If one says, I love God, I cannot see his love, I cannot test it; but here is his brother, whom he calls his brother and yet hates: he is a liar, then, "for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" And the very commandment that we have from Christ is that we love one another: -a commandment given us at the hour of His departure from the world, with all the solemnity attaching to this, and in the performance of which, as the Lord says, men shall know that we are His disciples, because we have love to one another. This commandment, such an one is manifestly violating; for He hath said, "If ye love Me, keep My commandments." "This commandment have we from Him, that he who loveth God love his brother also." It will be the necessary result of love to God. Nevertheless, it is a commandment. Alas, with the flesh in us, we may so easily encourage that which is not of God, building ourselves up, it may be, upon some evil that we have suffered or believe that we have suffered, and thus seeking to shelter ourselves under the plea of righteousness from the commandment of love. How important, then, that we should be reminded that these things dwell together; that if you tear them apart, you destroy both!

Here the apostle takes the widest sweep, so that we shall not imagine that it is just Christians who are in their full character manifesting this, that we are bound to. No "Whosoever believeth that Jesus is the Christ is begotten of God." Certainly it must be true faith, and not mere orthodoxy. That is as strongly put here as it well can be nevertheless, there may be true faith in Jesus when, after all, there are many things contrary to this, and to all that is implied in it in the lives of His own, and there are those of whom we can have no doubt, in fact, that they are Christians, with whom, nevertheless, it is sufficiently hard to walk in company. Yet, "whosoever loveth Him that begat, loveth him, also, that is begotten of Him." How can our hearts refuse those who are thus the fruit of the same love which has embraced us also, and to which we owe our all? But here, again, is a cross-check: "Hereby we know that we love the children of God, when" -what? When we can never separate ourselves from them? When we have a boundless charity that believes all things, so as practically to see no evil? No, but "when we love God, and keep His commandments." And this last is urged so that we may not overlook it here. "This is the love of God, that we keep His commandments." There is nothing else that is worth calling love. Love to God is the spirit of obedience. It is that which subjects the whole life to Him. How can it be love to Him whose authority we admit, and whose perfection in the exercise of it we cannot really doubt for a moment, and yet at the same time refuse obedience to Him? What is this path that His commandments mark out for us but a path of peace, as it is a path of victory over all that would destroy peace? Subjection to God is that which is peace to the whole universe. To be with God is the only way, therefore, of entering into it; and while there are difficulties on all sides, -for the world is around us, a world which knew not God’s beloved One who came into it, and knows Him no more now than it ever did, -nevertheless, "he that is begotten of God overcometh the world; and this is the victory that hath overcome the world, our faith." If we have faith at all, we have in that respect overcome it; for faith is the one thing of which the world is not capable. "Who is he that overcometh the world but he that believeth that Jesus is the Son of God?" He does not say here "the Christ," but the One from the Father’s bosom, the One who manifests the Father; so that not to recognize Him is to be blind and deaf, or, as Scripture in its strong way puts it, spiritually "dead." A thing that is dead has no place longer practically in the creation of God. Life is what is necessary for this; but is that "life" which has neither ears, nor eyes, nor heart; which does not warm and brighten under the display of divine glory? The faith that Jesus is the Son of God is that, then, which speaks of eyes and ears and heart awake and responsive to the Creator.

Jesus is the Son of God; yet in what strange manner did He come! And yet how suitable to His glory and to our condition! "This is He that cometh by water and blood, Jesus Christ" -two things absolutely necessary: -cleansing morally, and from guilt; not water only needed, not the mere moral cleansing, -although surely that, -but the righteousness of God needing to be met; for love and righteousness, as we have seen, must go together. Sunder them, and you have neither. But this, then, is man’s condition. This is what has brought the Son of God into the world He made. Only when He had reached the cross had He reached the place of our necessity. The water and the blood came to us out of the side of the dead Christ; and here, as we know, the Spirit breaks out in witness, as in the mouth of John in the Gospel, and in the scriptures which he quotes there. The Spirit has come Himself upon earth as the fruit of it, to give fuller testimony, and now the Spirit, which is the truth, bears witness with the water and the blood, and the three agree in one. It is a witness upon earth, as upon earth it is needed. The passage which speaks here of witness in heaven is a mere interpolation, as is fully agreed now by all. The Spirit upon earth is, in fact, the abiding witness of the full accomplishment of redemption for us. Although He was even from the beginning striving with men, and working in them, yet there could be no witness such as is at the present time, until at last the water and the blood had given testimony to the Redeemer and to His accomplished work. Now the witness is in all His people. We receive the witness of credible men, but what a witness is here! This is the witness of God Himself, who has borne witness concerning His Son; and he that believeth on the Son of God has not merely a witness outside himself, as in Scripture, (important as this is, and that upon which faith must ever build,) but he has also the witness in himself, not as something entirely distinct and separate from the Word, but as that which makes the Word itself a living Word, an oracle of God within him, a blessed Voice to which heart and conscience respond -the whole new man; who thus walks in a new glory revealed to him -in the light of the opened heavens, transforming all upon which it falls. How lightly men now treat faith, even when they declare they themselves have it! How simply Christians, so called, can accept what they characterize as the unity of the religious element, in such a way as to do away with the simple necessity of faith in the Son of God! Yet "he that believeth not God hath made Him a liar." How? Because he does not own the marks of divine workmanship in creation? Or because he does not believe in the common Father of men? No; but "because he hath not believed in the witness that God hath witnessed concerning His Son." All they that do not credit this are under that awful responsibility of which the apostle speaks here. And if "this is the witness, that God hath given to us eternal life," this life he also witnesses to be "in His Son," and in His Son alone. People are not to say, Well, it is in His Son, but it may be, nevertheless, for those also who are ignorant of Him, who have not seen the glory which is really His. No, it is in His Son after this manner, so that "he that hath the Son hath life, and he that hath not the Son of God hath not life." Here is the line of separation fixed by God Himself between faith and unbelief. There are not different "forms of faith," as the poet would persuade us, but there are many forms of unbelief; and one faith, which is in the Son of God.

Yet it is true, also, that those who have eternal life in the Son of God may yet be ignorant of the immensity of their blessing. "These things," therefore, the apostle writes, that those who believe on the name of the Son of God (that is, on what He is, which His name declares) may know that they have eternal life. It is the Word here, as we see, that is competent, and alone competent, to secure them in this knowledge. He writes, that they may know. They are to build upon the assurance that God has given thus in His Word, and the presence of the Spirit of God in us does not make us independent of a testimony which He Himself has given, but builds us upon it. The Word tests all. It is that which alone is competent to unravel all the subtleties of the human heart, and all the subtleties by which Satan would deceive the sons of men, and to bring into the clear apprehension of everything, the light of revelation giving everything its proper character and its proper place.

5. The apostle closes his epistle with a practical word for those so blest. God has manifested Himself in order that we may have the full blessedness of this manifestation. We are left as weak in ourselves, as helpless as ever; but we have revealed in Him a fulness which is perfectly available for us, and of which it is indeed an urgent necessity that we should avail ourselves; but how strange, then, that we should need to be urged so to avail ourselves! Does not the fulness that we have in God shame indeed the emptiness that is so often our practical condition? Why is it we are not more manifestly "filled up into all the fulness of God"? We are in the One who has this fulness for us. Nevertheless, in the true sense, we have to make it ours; and therefore the apostle urges upon us here the blessedness of prayer. It is what we find constantly in Scripture, where we have in the fullest way our blessings declared to us -immutable blessings, which no hostile power can deprive us of, and yet how much, alas, they exist as if they did not exist for us! God "hath blessed us with all spiritual blessings in heavenly places in Christ." What do we want, then, to possess ourselves of these? Just to mount in faith to that pure and blessed place in which they are found, to Him in whom they are found, and to have our hearts set upon the attainment of things that receive thus their character. So here: "This is the boldness which we have towards Him, that if we ask anything according to His will, He heareth us; and if we know that He heareth us, whatsoever we ask, we know that we have the petitions which we have asked of Him." How different this wonderful and triumphant assurance from the kind of prayer that we so often find ourselves making, and from the effect, also, as far as we can realize it, of the prayers that we make. Do we know that, whatever we ask, we have the petitions which we have asked of Him? How good it would be always to know that! Can we not know it, then? The apostle evidently speaks of it as the simplest thing that can be. If we know that He heareth us, we know that we have the petitions. Do we know that He heareth us? Do we know, as the result, that we have the petitions? Do we act as if we thought so? Is there not often some perplexity in our minds about it? What is the meaning of this, but that we have not risen into the atmosphere where all is clear? We are down in the earth valleys too much, with our view bounded by objects which, however great to us, are small indeed in comparison with the immensity of the heavens. Let us get up where our blessings are. Let us seek to possess ourselves of these blessings. Let us here covet, covet earnestly, covet the best gifts, and see whether God will deny them to us. It is surely impossible that He who has made them our own should think of denying. If we are content to let the earth draw our boundary lines for us, and to limit ourselves by the things with which faith has no proper occupation, -if our hearts are set upon that which God has never secured to us, and of which, therefore, we can indeed have little assurance that we ask according to His will, -all will be as mean and beggarly in result as we have made ourselves mere beggars and not the children of God’s family of faith. Let our first prayer be, if we do not realize the prospect which the apostle has set before us in such words as we have here, that He would lift us up into the sphere in which our blessings are, and make us at home where our home is. We shall still, of course, be on earth to do His will and run upon His errands, and find happiness in all this. Our competence, indeed, for the whole life on earth is that which we find in Him who is in the heavens. To possess ourselves of that which God has sealed to us in His Son and made our own, how can we lack ability? And to do God’s will on earth, if we covet that as what is really living, how, again, can we lack ability? This is the region in which the apostle is, in his exhortation and in his encouragement. It is open to us, we may be sure, and the word remains good here, "We have not, because we ask not;" or, we "ask, and have not, because we ask amiss."

In this place one is able to realize what sin is in the believer, in a brother, and the awful reality of it as a way of death, which may end governmentally in that, as we see in Corinthians. "If any one see his brother sinning a sin not unto death, he shall ask, and He will give him life, for them that sin not unto death." Still notice, "He will give him life," although the sin be not unto death; yet it leads in that direction, although it has not involved as yet a certainty of it. There is a sin which involves this: "there is a sin unto death: I do not say of it," adds the apostle, "that ye should make request." "All unrighteousness is sin." Every departure from God’s measure of things, from God’s perfect, indefectible will is sin; but how contrary is it all, as the apostle would have us realize here, to the very end which God has given us, that there should be any sinning whatever. "We know that whosoever is begotten of God sinneth not, but he that hath been begotten of God keepeth himself, and the wicked one toucheth him not." These are not words with regard to a special class among believers, for there are not some believers who are not begotten of Him. He is speaking of what is the proper character (looked at according to its nature), and what is the necessary fruit of that seed of the Word of God, the seed of faith which abides in them. Must not that spring up? Can it bear other fruit than that which belongs to it, and justifies it? Surely not. And notice how sin, here, is that which permits at once the awful touch of the wicked one. What a thing to alarm our consciences, and to make us realize its awful character! Here is one in whom, (in whose power,) the whole world around us lies. "We are of God," though in the midst of it; and "we know that the Son of God is come, and hath given us an understanding that we should know Him that is true," and should know Him not simply as an object before us, however blessed, but that "we are in Him that is true, in His Son Jesus Christ." He is the true God (the apostle has no idea as distinguishing Him in this sense from the Father), He is the true God, there is no other. He is at the same time the Eternal Life, the Life which has been manifested in the world, the life, also, which is in us, the life which He who is its Source for us controls, and in which He acts, -Christ living in us, Christ possessing us, Christ the wisdom, the power, the sanctification of our souls, Christ the revelation of God to us from which, if we stray but a step on either side, we come to an idol. "Children," is the last word of the apostle, -the word that he would have remain with us, the witness against everything that would draw away our souls from Christ, -"Children, guard yourselves from idols."

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

2:28-29 To remain in fellowship with Christ means, in part, not being misled by any kind of false teaching. If John’s readers listen to the false teachers, they will not be in fellowship with Christ and will have reason to shrink back from him in shame when he returns, because of the judgment coming upon them.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Jn 2:28. Τεκνία,[7] dear sons) Having now finished his address to the three different ages, he returns to the whole.—μένετε, abide)—ἐν αὐτῷ, in Him) in Jesus Christ. For it is He who shall be manifested.—παῤῥησίαν) confidence, of having kept the truth (ch. 1Jn 3:21, 1Jn 4:17, 1Jn 5:14).—μὴ αἰσχυνθῶμεν, we may not be ashamed) Oh! how great will then be your shame, ye Jews, Socinians, and all pretended Christians, and whomsoever He shall deny to be His!—παρουσίᾳ, at His coming) He places this object before the fathers, the young men, and children. It appears, therefore, that he wrote this Epistle before the Apocalypse, in which at length His coming is represented as put off to a greater distance. Tertullian supposes that the Epistle was subsequently written.

[7] The word μου, which was set down by the margin of both Editions among the readings not to be approved of, by some chance or other has crept into the Germ. Vers.—E. B.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Jn_2:28 concludes the section beginning at 1Jn_2:18, but serves at the same time as an introduction to the following section.

καὶ νῦν] cannot, it is true, be explained, with Paulus, by even now already, but neither can it be explained, with most of the commentators, exactly by igitur, or a similar word; here it rather introduces, as it frequently does, the following exhortation as a deduction from the present circumstances. Incorrectly Ebrard: And now (namely, after I have spoken to the παιδίοις) I turn to you (namely, to the whole Church): a supplement of that kind cannot be justified from the passages quoted by Ebrard; Joh_17:3; Act_10:5; Act_22:16.

τεκνία] as in 1Jn_2:1.

μένετε ἐν αὐτῷ] quite the same thought as in 1Jn_2:27. Ricklis view is incorrect, that in 1Jn_2:27 it is the abiding in the confession that Jesus is the Christ, but here another abiding, namely, the abiding in righteousness, that is meant.

ἵνα ἐὰν φανερῶθῃ] ἐάν is distinguished from ὅταν (Recepta) in this way, that it describes not the time, but only the actuality of the manifestation of Christ. The φανέρωσις of Christ is His Parousia occurring at the end of the ἐσχάτη ὥρα; comp. Col_3:4. By the same word the first appearance of Christ on earth is also elsewhere described; see chap. 1Jn_3:5; 1Jn_3:8. ἔχωμεν (σχῶμεν) παῤῥησίαν] The communicative form of expression indicates that John tacitly includes himself also under the exhortation: μένετε ἐν αὐτῷ.[184]

ΠΑῤῬΗΣΊΑ: the confidence of the believer at the day of judgment; chap. 1Jn_4:17.

ΚΑῚ ΜῊ ΑἸΣΧΥΝΘῶΜΕΝ ἈΠʼ ΑὐΤΟῦ] Elsewhere also ΠΑῤῬΗΣΊΑ and ΑἸΣΧΎΝΕΣΘΑΙ are contrasted with one another; so Pro_13:5 : ἈΣΕΒῊς ΑἸΣΧΎΝΕΤΑΙ ΚΑῚ ΟὐΧ ἝΞΕΙ ΠΑῤῬΗΣΊΑΝ; comp. also Php_1:20. ΑἸΣΧΥΝΘῶΜΕΝ is either used in the passive sense, in which case the original meaning to be shamed passes over into this, to be put to shame (see Meyer on Php_1:20); then ἈΠΌ (which is not = ὙΠΌ) describes Christ as the one from whom this ΑἸΣΧΎΝΕΣΘΑΙ comes, namely, by means of His judgment of condemnation; or it is used in the middle sense: to be ashamed, in which case ἀπό is not = coram (Luther, Ewald), but = away from, thus: to draw back from Him with shame; so Calvin, Beza, Episcopius, de Wette, Lücke (who adduces Sir_21:22 : ἄνθρωπος δὲ πολύπειρος αἰσχυνθήσεται ἀπὸ προσώπου), Düsterdieck, Ebrard.[185] The second view deserves the preference, on account of the corresponding contrast with ἔχειν παῤῥησίαν.

ἐν τῇ παρουσίᾳ αὐτοῦ] expresses definitely the reference already implied in φανερωθῇ: at His (Christs) coming; παρουσία, in John only here, frequently appears in this sense in the N. T.; comp. Mat_24:3; Mat_27:37; Mat_27:39; 1Co_15:23; 1Th_2:19, and elsewhere.

[184] Sander introduces here a foreign reference, when he thinks that John includes himself as if he would also have to be ashamed if on that day his children, whom he begot through the gospel, should come short. Similarly a Lapide: ne pudefiamus utrique, sc. tam vos, si a doctrina Christi aberretis, quam nos Apostoli et Pastores, quod vos in ea non conservaverimus. Lorinus: conjungit seipsum discipulis, spe de illorum gloria adgaudens.

[185] Braune thinks that the passive meaning is to be retained: For we shall not draw back and tremble, but we shall be rejected and cast out; but the meaning above stated, and accepted also by Braune, does not suit the passive idea; besides, the correspondence with the idea ἔχειν παῤῥησίαν demands the middle signification of the word.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Jn 2:28 . καὶ νῦν , continuing and reinforcing the exhortation, ἐὰν φανερωθῇ : the uncertainty is not in the manifestation but in the time of it, and this is the reason for steadfast abiding in Him. Cf. unwritten saying of Jesus: ἐφʼ οἷς γὰρ ἂν εὕρω ὑμᾶς , φησὶν , ἐπὶ τούτοις καὶ κρινῶ . σχῶμεν , aor. marking the suddenness of the crisis. παρρησία , properly “freedom of speech” ( cf. Mar 8:2 ; Joh 7:13 ; Joh 16:29 ; Joh 18:20 ; Act 2:29 ; Act 4:29 ; Act 4:31 ; Act 28:31 ); then “confidence,” “boldness,” especially before God ( cf. Heb 4:16 ; 1Jn 3:21 ; 1Jn 4:17 ; 1Jn 5:14 ), the attitude of children to their father in contrast with that of slaves to their master ( cf. Sen. Ep. xlvii.: “Infelicibus servis movere labra ne in hoc quidem ut loquantur licet. Virga murmur omne compescitur: … nocte tota jejuni mutique perstant”). καὶ μὴ αἰσχυνθῶμεν , in contrast to σχῶμεν παρρησίαν . παρουσία , frequent in N.T. but only here in the Johannine writings. Not simply “presence” but “arrival,” “advent” ( adventus ); cf. Luk 13:1 : παρῆσαν , Mat 11:5 , Joh 11:28 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

28. For ὅταν ([535][536]) read ἐάν ([537][538][539][540]), and for ἔχωμεν ([541]1[542][543]) read σχῶμεν ([544]3[545][546][547]). [548] omits καὶ νῦν … ἐν αὐτῷ through homoeoteleuton.

[535] 9th century. All three Epistles.

[536] 9th century. All three Epistles.

[537] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.

[538] 5th century. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to Charles I. in 1628. In the British Museum. All three Epistles.

[539] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.

[540] 5th century. A palimpsest: the original writing has been partially rubbed out and the works of Ephraem the Syrian have been written over it. In the National Library at Paris. Part of the First and Third Epistles; 1Jn 1:1 to 1Jn 4:2; 3Jn 1:3-14. Of the whole N.T. the only Books entirely missing are 2 John and 2 Thessalonians.

[541] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.

[542] 9th century. All three Epistles.

[543] 9th century. All three Epistles.

[544] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.

[545] 5th century. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to Charles I. in 1628. In the British Museum. All three Epistles.

[546] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.

[547] 5th century. A palimpsest: the original writing has been partially rubbed out and the works of Ephraem the Syrian have been written over it. In the National Library at Paris. Part of the First and Third Epistles; 1Jn 1:1 to 1Jn 4:2; 3Jn 1:3-14. Of the whole N.T. the only Books entirely missing are 2 John and 2 Thessalonians.

[548] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.

28. καὶ νῦν introduces the practical conclusion: see on 2Jn 1:5 and comp. Joh 17:5, where Jesus, ‘having accomplished the work given Him to do’, prays καὶ νῦν δόξασόν με σύ, πάτερ. So also in Act 3:17; Act 7:34; Act 10:5. Haupt thinks that καὶ νῦν introduces the new division of the Epistle, which (almost all agree) begins near this point. The truth seems to be that 1Jn 2:28-29 are at once the conclusion of one division and the beginning of another: τεκνία recalls the beginning of this section (1Jn 2:18), and no doubt means all S. John’s readers.

ἐὰν φανερωθῇ. If He shall be manifested, as R.V. In inferior authorities the more difficult ἐάν has been softened into ὅταν. ‘If’ seems to imply a doubt as to Christ’s return, and the change to ‘when’ has probably been made to avoid this. But ‘if’ implies no doubt as to the fact, it merely implies indifference as to the time: ‘if He should return in our day’ (see on Joh 6:62; Joh 12:32; Joh 14:3). Be manifested is greatly superior to ‘appear’ (as Augustine’s manifestatus fuerit is superior to the Vulgate’s apparuerit) because (1) φανερωθῇ is passive; (2) φανεροῦν is a favourite word with S. John and should be translated uniformly in order to mark this fact (1Jn 1:2; 1Jn 2:19; 1Jn 3:2; 1Jn 3:5; 1Jn 3:8; 1Jn 4:9; Rev 3:18; Rev 15:4; Joh 1:31; Joh 3:21, &c. &c.). Beza has conspicuus factus fuerit. As applied to Christ it is used of His being manifested in His Incarnation (1Jn 1:2; 1Jn 3:5; 1Jn 3:8), in His words and works (Joh 2:11; Joh 17:6), in His appearances after the Resurrection (Joh 21:1; Joh 21:14), in His return to judgment (here and 1Jn 3:2). S. John alone uses the word in this last sense, for which other N.T. writers have ‘to be revealed’ (ἀποκαλύπτεσθαι), a verb never used by S. John excepting once (Joh 12:38) in a quotation from O.T. (Isa 53:1), where he is under the influence of the LXX.

Note the correspondence between the clauses: ἐὰν φανερωθῇ = ἑν τῇ παρουσίᾳ αὐτοῦ, and σχῶμεν παρρησίαν = μὴ αἰσχυνθῶμεν ἀπ ̓ αὐτοῦ.

σχῶμεν παρρησίαν. The R.V. has we may have boldness. At first sight this looks like one of those small changes which have been somewhat hastily condemned as ‘vexatious, teasing, and irritating.’ The A.V. wavers between ‘boldness’ (1Jn 4:17; Act 4:13; Act 4:29; Act 4:31, &c.) and ‘confidence,’ with occasionally ‘boldly’ (Heb 4:16) instead of ‘with boldness.’ The R.V. consistently has ‘boldness’ in all these places. Παρρησία means literally ‘freedom in speaking, readiness to say anything, frankness, intrepidity.’ In this Epistle and that to the Hebrews it means especially the fearless trust with which the faithful soul meets God: 1Jn 3:21; 1Jn 4:17; 1Jn 5:14. Comp. 1Th 2:19. In σχῶμεν S. John once more breaks the logic of his sentence rather than seem to exempt himself from what he tells others: μένετε, ἵνα σχῶμεν is parallel to ἐάν τις ἁμάρτῃ, ἔχομεν (1Jn 2:2).

μὴ αἰσχυνθῶμεν ἀπ ̓ αὐτοῦ. The graphic terseness can scarcely be reproduced in English. We see the averted face and shrinking form, which are the results of the shame, clearly indicated in the Greek. ‘Turn with shame from Him’ and ‘Shrink with shame from Him’ have been suggested as renderings. Comp. μὴ φοβηθῆτε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα (Mat 10:28), ‘Shrink not away in fear from them.’ ‘Receive shame from Him’ is almost certainly not the meaning, although the Vulgate has confundamur ab eo: ἀπὸ means ‘away from’ not ‘proceeding from.’ Comp. προσέχετε ἀπὸ (Mat 7:15; Mat 10:17; Mat 16:11; Luk 12:1; Luk 20:46) and φυλάσσεσθε ἀπὸ (Luk 12:15) and the LXX. of Isa 1:29; Jer 2:36; Jer 12:13; and the speechless confusion of him who had no wedding-garment (Mat 22:13).

ἐν τῇ παρουσίᾳ. The word occurs nowhere else in S. John’s writings. In N.T. it is almost a technical term to express Christ’s return to judgment (Mat 24:3; Mat 24:27; Mat 24:37; Mat 24:39; 1Co 15:23; 1Th 2:19; 1Th 3:13; 1Th 4:15; 1Th 5:23; Jas 5:7-8; 2Pe 1:16, &c.). S. John uses it, as he uses ὁ Λόγος and ὁ πονηρός, without explanation, confident that his readers understand it. This is one of many small indications that he writes to well-instructed believers, not to children or the recently converted. The single occurrence of the word here, “where it might easily have been omitted, in exactly the same sense as it bears in all the other groups of apostolic writings, is a signal example of the danger of drawing conclusions from the negative phenomena of the books of N.T. The fact is the more worthy of notice as the subject of eschatology falls into the background in the Gospel and Epistles of S. John. Comp. Joh 21:22” (Westcott).

S. John’s divisions are seldom made with a broad line across the text (see on 1Jn 3:10; 1Jn 3:24). The parts dovetail into one another and intermingle in a way that at times looks like confusion. Wherever we may place the dividing line we find similar thoughts on each side of it. Such is the case here. If we place the line between 1Jn 2:27-28 we have the idea of abiding in Christ (1Jn 2:24; 1Jn 2:27-28) on both sides of it. If we place it between 1Jn 2:28-29, we have the idea of Divine righteousness and holiness (1Jn 1:9; 1Jn 2:1; 1Jn 2:12; 1Jn 2:20; 1Jn 2:29) prominent in both divisions. If we make the division coincide with the chapters, we have the leading ideas of boldness towards Christ and God (1Jn 2:28; 1Jn 3:2; 1Jn 3:21; 1Jn 4:17; 1Jn 5:14), of Christ’s return to judgment (1Jn 2:28; 1Jn 3:2; 1Jn 4:17), of doing righteousness (1Jn 2:29, 1Jn 3:7-10), and of Divine sonship (1Jn 2:29; 1Jn 3:1-2, &c.), on both sides of the division. It seems quite clear therefore that both these verses (28, 29) belong to both portions of the Epistle, and that 1Jn 2:29 at any rate is more closely connected with what follows than with what precedes.

The close connexion between the parts must not lead us to suppose that there is no division here at all. The transition is gentle and gradual, but when it is over we find ourselves on new ground. The antithesis between light and darkness is replaced by that between love and hate. The opposition between the world and God becomes the opposition between the world and God’s children. The idea of having fellowship with God is transformed into that of being sons of God. Walking in the light is spoken of as doing righteousness. And not only do previous thoughts, if they reappear, assume a new form, but new thoughts also are introduced: the Second Advent, the boldness of the faithful Christian, the filial relation between believers and God. Although there may be uncertainty as to where the new division should begin, there is none as to the fact of there being one.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

The conclusion both of the whole exhortation, and also of the former treatise.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

little children--Greek, "little sons," as in Jo1 2:12; believers of every stage and age.

abide in him--Christ. John repeats his monition with a loving appellation, as a father addressing dear children.

when--literally, "if"; the uncertainty is not as to the fact, but the time.

appear--Greek, "be manifested."

we--both writer and readers.

ashamed before him--literally, "from Him"; shrink back from Him ashamed. Contrast "boldness in the day of judgment," Jo1 4:17; compare Jo1 3:21; Jo1 5:14. In the Apocalypse (written, therefore, BENGEL thinks, subsequently), Christ's coming is represented as put off to a greater distance.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 28. And now, little children] τεκνια, Beloved children, abide in him-in Christ Jesus. Let his word and spirit continually abide in you, and have communion with the Father and the Son.

That when he shall appear] To judge the world, we may have confidence, παρρησιαν, freedom of speech, liberty of access, boldness, from a conviction that our cause is good, and that we have had proper ground for exultation; and not be ashamed-confounded, when it appears that those who were brought to Christ Jesus, have apostatized, and are no longer found in the congregation of the saints, and consequently are not our crown of rejoicing in the day of the Lord Jesus. Abide in him, that this may not be the case.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

He at the same time shews, that the children of God are for no other end illuminated by the Spirit, but that they may know Christ. Provided they turned not aside from him, he promised them the fruit of perseverance, even confidence, so as not to be ashamed at his presence. For faith is not a naked and a frigid apprehension of Christ, but a lively and real sense of his power, which produces confidence. Indeed, faith cannot stand, while tossed daily by so many waves, except it looks to the coming of Christ, and, supported by his power, brings tranquillity to the conscience. But the nature of confidence is well expressed, when he says that it can boldly sustain the presence of Christ. For they who indulge securely in their vices, turn their backs as it were on God; nor can they otherwise obtain peace than by forgetting him. This is the security of the flesh, which stupefies men; so that turning away from God, they neither dread sin nor fear death; and in the meantime they shun the tribunal of Christ. But a godly confidence delights to look on God. Hence it is, that the godly calmly wait for Christ, nor do they dread his coming.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

And now, little children, abide in him,.... The apostle having finished his separate instructions exhortations to the fathers, young men and children, returns to the whole body of the saints in general, whom he addresses, as in 1Jo_2:1; under the name of little children; See Gill on Jo1 2:1; and whom he exhorts to abide in Christ, that is, in the exercise of faith on him, of hope in him, and love to him; and to hold to him the head, and to hold fast his word and Gospel, and abide by his truth and ordinances, and adhere to his cause and interest, and not to be moved away on any consideration; to which the following encouragement is given:

that when he shall appear; that is, Christ, who is now hid, and out of the sight of bodily eyes, is in heaven, at the right hand of God; but ere long he will appear a second time, and not only to those that look for him, but even every eye shall see him; and his appearance will be a glorious one, and his saints shall appear in glory with him, and shall be like him, and see him as he is:

we may have confidence; boldness or freedom, as now at the throne of grace, so then at the throne of judgment; where the saints will stand with courage and intrepidity, when the wicked will flee to the rocks and mountains, being filled with amazement, terror, and trembling:

and not be ashamed before him at his coming; they will not be put to shame by him; nor will they be ashamed of their confidence, faith, hope, and expectation; their hope will not make them ashamed, for they will now enjoy what they hoped for; and, notwithstanding all their sins and infirmities, they will not be ashamed, for they will have on the wedding garment, the righteousness of Christ, and will stand before the throne without fault, spot, or blemish; nor will Christ be ashamed of them who have not been ashamed of him and his words, but have confessed him, and have been faithful unto death, and have cleaved to him and his cause with full purpose of heart to the end. Some think ministers of the Gospel are here meant, who, when those that are under their care abide faithful, and persevere to the end, will give up their account with joy; and will have what they have expressed confidence in, and will have their expectations answered, and not disappointed, by having such souls as their joy and crown of rejoicing.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

28 And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.

Ver. 28. Little children, abide in him] q.d. Your enemies are many and crafty; therefore keep home, keep home; this shall be no grief unto you, nor offence of heart, as she said, 1Sa 25:31.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And now, little children - See the notes at 1Jo 2:1.

Abide in him; that, when he shall appear - In the end of the world, to receive his people to himself. See the notes at Joh 14:2-3.

We may have confidence - Greek, boldness - παῤῥησίαν parrēsian. This word is commonly used to denote openness, plainness, or boldness in speaking, Mar 8:32; Joh 7:4, Joh 7:13, Joh 7:26; Act 2:29; Act 4:13, Act 4:29; 2Co 3:12; 2Co 7:4. Here it means the kind of boldness, or calm assurance, which arises from evidence of piety, and of preparation for heaven. It means that they would not be overwhelmed and confounded at the coming of the Saviour, by its being then found that all their hopes were fallacious.

And not be ashamed before him at his coming - By having all our hopes taken away; by being held up to the universe as guilty and condemned. We feel ashamed when our hopes are disappointed; when it is shown that we have a character different from what we professed to have; when our pretensions to goodness are stripped off, and the heart is made bare. Many will thus be ashamed in the last day, Mat 7:21-23; but it is one of the promises made to those who truly believe on the Saviour, that they shall never be ashamed or confounded. See the notes at 1Pe 2:6. Compare Isa 45:17; Rom 5:5; 1Pe 4:16; Mar 8:38.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He condescendingly includes himself with them, that we may have confidence; intimating, for their encouragement, the common mutual joy they should have together at Christ’s appearance; he, that he had not been wanting in his endeavours that they might persevere; and they, that they had persevered; which is implied in the menace of the contrary, upon the contrary supposition.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

28. Abide in him—Earnest and repeated exhortation to that determination of their own free will which God will not overrule to their perseverance, and without which they will apostatize. When he shall (will) appear— Literally, If he will appear. Expressing no doubt of his own, though doubted and contradicted by the errorists.

At his coming—Whenever that unknown event shall take place.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And now, summing up the whole section (verses 18-28). "If he shall be manifested" expresses no uncertainty as to the fact of Christ"s appearing; the uncertainty is in the time. (comp 1Jn_3:2; Joh_6:62 Joh 12:32 Joh_14:3) In all these cases the point is the result of the act, not the time of it. The graphic aijscunqwmen ajp aujtou expresses the shrinking away in shame from his presence. The parousia (see on 2Th_2:8) is introduced without explanation as a well-known belief.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And now, beloved children - Having finished his address to each, he now returns to all in general. Abide in him, that we - A modest expression. May not be ashamed before him at his coming - O how will ye, Jews, Socinians, nominal Christians, be ashamed in that day!

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

little children

The general term for all children.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Still our apostle reinforces his foregoing exhortaion to abide fixedly in Christ; that is, in the doctrine of Christ, in true Christianity; and now, little children, abide in him: And the argument which he makes use of is very forcible and cogent, namely, That when Christ shall appear, we may have confidence,and not be ashamed before him at his coming.

Here note, 1. Something supposed, namely, the coming and appearance of Christ; he shall appear.

2. Something implied, namely, our appearance before Christ in the day of his appearance.

3. Something expressed, namely, the confident appearing before Christ, of all those who abide in him; That we may have confidence, and not be ashamed before him at his coming.

Whence learn, That the persevering Christian shall have confidence before Christ at his coming; shall lift up his head without shame or blushing, from the testimony which conscience bears of his sincerity, and from the interest he has in the Judge; But, on the other hand, they that do not persevere and abide in Christ shall be ashamed before him at his coming; ashamed of their gross hypocrisy, of their vile unfaithfulness, of their manifest folly.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

28. Abide in him. By continuing in the truth taught of God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

28.] Conclusion of this part of the Epistle: forming also a transition to the next part: see below. And now (by καὶ νῦν, the preceding considerations are linked on to the exhortation regarding present practice which follows: see reff. On ἀλλὰ νῦν, νῦν δέ, νῦν οὖν see Düsterdieck’s note), little children (the affectionate repetition of τεκνία binds this on to ver. 18, and to the ὁ δὲ ποιῶν τὸ θέλημα τοῦ θεοῦ μένει εἰς τὸν αἰῶνα, ver. 17), abide in Him (“repetitio est præcepti cum blanda appellatione, qua paternum erga eos amorem declaret,” Estius. αὐτῷ, Christ: as before, ver. 27: but here even more decidedly,—pace Estii, see above: and against the Socinian interpreters): in order that if He should be manifested (in case of His second coming taking place. The ἐάν differs from ὅταν, in marking, not time but reality only. We may supply, “in our time:” but it is better to leave it unsupplied), we (observe that he changes to the communicative way of speaking. This was not a matter in which Apostle and converts, teacher and hearer, were separate: but one in which all had a share: viz. the Christian hope of standing before the Lord with joy at His coming. This is far the most likely reason, and not as Seb.-Schmidt, mere modesty, still less, as Sander, because the failure of any of his τεκνία at that day would be a detraction from his full apostolic reward: for the relation between shepherd and flock, minister and people, is not in question here) may have confidence (παῤῥησία, subjective: not freedom of speech, but confidence,—see note on Heb 3:6; and the reff. Cf. also Suicer, sub voce), and may not shrink with shame from Him (the ἀπʼ in ἀπʼ αὐτοῦ, expresses the flying from His presence, which the shame in αἰσχυνθῶμεν would suggest: see reff. (Hammond renders, “turn with shame from Him.”) It is not equivalent to coram, as many Commentators: nor to ὑπό, as Socinus: nor to both of these together, as Sander, who however quotes πορεύεσθε ἀπʼ ἐμοῦ, Mat 25:41: nor can the words mean, as Erasmus thought, “ut illum non pudeat nostri.” “He who has not abode in the Lord (ἐν αὐτῷ), will flee from Him (ἀπʼ αὐτοῦ) with shame and confusion when He appears.” Düsterd.) at His coming (Bengel remarks, “Epistolam igitur hanc prius scripsisse videtur quam apocalypsin, in qua demum adventus magis est dilatus.” On this, see Prolegomena).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

28, 29. These verses are transitional, and it is doubtful whether they should be attached to the preceding or the following section. The “aphoristic meditations” of this Epistle do not always lend themselves to sharp division.

28. The need of constancy, and its reward. Confidence in the presence of the Judge.

28. καὶ νῦν] can hardly be taken as temporal, the exhortation to abide being specially needed in view of the nearness of the Parousia, which is expected in the immediate future, at the end of the last hour, which has already struck. The general use of the phrase seems to be to introduce a statement, especially a prayer, exhortation, or command, which is regarded as the necessary deduction from the requirements of present circumstances. “Since the case is so,” “such being the case,” would perhaps bring out the meaning most clearly by paraphrase. Cf. Joh 17:5; Act 3:17, Act 7:34 ( = Exo 3:10), 13:11, 20:22, 25, 22:16, 26:6; 2Jn 1:5. Contrast Joh 11:22. Cf. also Act 5:38, Act 16:37.

τεκνία] The term of affection, which appeals to their common (spiritual) nature, is used to enforce the exhortation. Cf. vv. 1, 12; Joh 13:33; Gal 4:19; 1Jn 3:7, 1Jn 3:18, 1Jn 3:5:21.

μένετε ἐν αὐτῷ] The words are resumptive of ver. 27. What is there stated as a fact (indic.) the writer now repeats as an exhortation. He would have them continue in that which they have. And their greatest possession is their personal fellowship with their Master. The strength of the Society lies in the personal relationship of the members to the Head.The use of φανερωθῇ, and of παρουσία in the next clause, make it almost certain that the reference of ἐν αὐτῷ is to Christ, in spite of the difficulties raised by the next verse.

ἵνα κ.τ.λ.] The nearness of the day affords a new motive for the effort to which they are urged. The nearer the Parousia of their Lord the greater the need of constancy. As soon as the last hour has run its course, the Master will appear, and will look for workmen who need not to be ashamed.

ἐὰν φανερωθῇ] The ὅταν of the Receptus introduces a thought alien to the context. It would suggest an uncertainty as to the date of the Coming which is excluded by what has preceded. The signs of the time are clear. Events have shown that it is the “last hour.” The form of conditional used (ἐάν, c. subj.) introduces a pure possibility, without any hint as to the degree of its probability. If that happens which, as circumstances have shown, may befall them now at any moment, they must be in a position not to be ashamed, when the object of their longing expectation is there.

φανερωθῇ] φανεροῦσθαι and φανεροῦν are used of all the manifestations of the Lord, in the flesh, after the Resurrection, at the Second Coming. Cf. (a) Joh 1:31, Joh 1:2:11, Joh 1:7:4; Joh_1 P. 1:20; 1Jn 1:2, 1Jn 1:3:5; (b) [Mk.] 16:12, 14; Joh 21:1, Joh 21:14; 1Jn 3:2, 1Jn 3:8; (c) Col 3:4; 1Ti 3:16 (cf. 2Ti 1:10); 1 P. 5:4. The verb is used of the “manifestation” of the works of God (Joh 9:3), and Christ is said to have “manifested” His name. It is never used directly of God in the N.T. Whether the “manifestation” is to the eye of the body or of the mind has to be determined by the context. The word would seem generally to carry the suggestion that the appearance is not only seen but understood, or capable of being understood, in its true significance.

The writer would hardly speak of the Second Coming of Christ as a manifestation of the Father, though doubtless he expected that through it men would learn much about God not known before (cf. Weiss).

παρρησίαν σχῶμεν] It was natural that the rather abrupt σχῶμεν should have been altered to the more usual ἔχωμεν (cf. 1Jn 3:21, 1Jn 3:4:17, 1Jn 3:5:14; Eph 3:12; Heb 10:19, and contrast Heb 3:6). But the charge involves a slight loss of force. It is the fact of possession, not its continuance, that the writer would naturally emphasize.παρρησία is used especially of freedom or boldness of speech, in accordance with its etymological meaning. But it has acquired the more general meaning of confidence, as here. Cf. Lightfoot’s note on Col 2:15. It is a favourite word of the writer’s, who is responsible for 13 out of the 31 instances of its use in the N.T. In some of these passages the idea of “publicity” is suggested, but in probably every instance that of “boldness” or “confidence” is really most prominent. For its use in the LXX, cf. Lev 26:13 Job 27:10; Pro 1:20, Pro 1:13:5; Pro_3 Mac. 7:12; for the corresponding verb, cf. Job 22:26; Psa 11:6, Psa 93:1. As a rule it occurs in renderings which paraphrase the Hebrew, but in Lev 26:13 it is used to translate קֽוֹמְמִיּֽוּת, uprightness. “I made you to go upright,” i.e., as free men, is translated, or rather paraphrased, ἤγαγον ὑμᾶς μετὰ παρρησίας. The passages which best illustrate its use here are Job 27:10, μὴ ἔχει τινὰ παρρησίαν ἔναντι αὐτοῦ; and Job 22:26, εἶτα παρρησιασθήσῃ ἐναντίον Κυρίου. Cf. also Test. Rub. iv. 2, ἄχρι τελευτῆς τοῦ πατρός μου οὐκ εἶχον παρρησίαν ἀτενίσαι εἰς τὸ πρόσωπον αὐτοῦ.

καὶ μὴ αἰσχυνθῶμεν κ.τ.λ.] Cf. Pro 13:5, ἀσεβὴς δὲ αἰσχύνεται καὶ οὐχ ἕξει παρρησίαν. The idea would seem to be that of withdrawing ashamed from His presence, shrinking back from a sense of guilt. In this case the word is used as a middle rather than a passive. Cf. 1 P. 4:16, εἰ δὲ ὡς Χριστιανός, μὴ αἰσχυνέσθω. For the phrase, cf. Sap. Sir. 21:22 f. ποὺς μωροῦ ταχὺς εἰς οἰκίαν, ἄνθρωπος δὲ πολύπειρος αἰσχυνθήσεται ἀπὸ προσώπου. ἄφρων ἀπὸ θύρας παρακόπτει εἰς οἰκίαν, ἀνὴρ δὲ πεπαιδευμένος ἔξω στήσεται. Cf. προσέχετε ἀπό and φυλάσσεσθε ἀπό.

He who “abides in Him” will have no cause to shrink away abashed from the Presence of the Judge, but may await His verdict with confidence as an ἐργάτης ἀνεπαίσχυντος (2Ti 2:15).

ἐν τῇ παρουσίᾳ] Here only in the Johannine writings. In the N.T. the use of the word with reference to the Second Coming is confined to Mt. 24., the earlier Pauline Epistles (1, 2 Co., 1, 2 Th.), James and 2 Peter.Very interesting light has been thrown on the Christian use of παρουσία by the discoveries of papyrus documents and other sources of common Greek. Cf. Deissmann, Licht von Osten, p. 268 ff. As he points out, the use of the word is best interpreted by the cry, “See thy King cometh unto thee.” From the Ptolemaic period to the second century a.d. there is abundant evidence that in the East the word was the usual expression for the visit of a King or Emperor. In Egypt, special funds were raised by taxation to meet the expenses of such visits. In Greece a new era was reckoned from the visit of Hadrian. The earliest mention is rightly interpreted by Wilcken (Griechische Ostraka, i. p. 274 ff.), ἄλλου (sc. στεφάνου) παρουσίας ιβ͂ to refer to the collection made to provide a crown to be presented on the occasion of the visit; and in the Tebtunis Papyri (48. 9 ff.) there is an interesting description of the efforts made by the village elders in connection with the expected visit of Ptolemy II. (b.c. 113), καὶ προσεδρευόντων διά τε νυκτὸς καὶ ἡμέρας μέχρι τοῦ τὸ προκειμένον ἐκπληρῶσαι καὶ τὴν ἐπιγεγρομμένην πρὸς τὴν τοῦ βασιλέως παρουσίαν ἀγορὰν π … The same usage is found in Asia; cf. Dittenberger, Sylloge, 226. 85 f. τήν τε παρουσίαν ἐμφανισάντων τοῦ βασιλέως (3rd cent. b.c.). The word is also used of the appearance of the god Asclepios in his temple (Dittenberger, Sylloge, 803. 34, τάν τε παρουσίαν τὰν αὑτοῦ παρενεφάνιξε ὁ Ἀσκλάπιος. In Latin, Adventus was used in the same way. Cf. the coins struck to commemorate Nero’s visit to Corinth, Adventus Aug. Cor. Altars were also erected to commemorate visits of members of the Imperial family, as in Cos, in memory of the visit of C. Caesar (a.d. 4). The word was naturally used by Christians of the advent of their King, whether they thought of the Coming as a first visit, the earthly life having been merely a condescension in which He appeared in humility and not as Messiah, or as a second visit. Ἐπιφάνια seems to have been similarly used of the visits of the Emperor. Many of the words and titles which Christians loved to use of their Lord had a special significance as protests against the blasphemy of the popular Emperor Worship.

τεκνια] + μου Κ. h.. 22. 37. 40. 56 bscr lscr sah. cop. syrsch aeth.: τεκνα H3 (P).

μενετε] μενειτε H162 (61).

εαν א A B C P 5. 13. 26. 27. 29. 36 dscr sah. cop. arm.] οταν K L al. pler. cat. syrutr Thphyl. Oec.: οτεIa 397 fff (96).

σχωμεν אc A B C P 15. 26. 27. 40. 66**. 68 dscr Thphyl.] εχωμεν

א * K L al. pler. cat. Oec.: habeatis boh-ed.

παρρησιαν] + προς αυτον Ic 258 (56).

αισχυνθωμεν] confundamini boh.

απ αυτον]post αυτου2:0 א: om. arm-codd.

απ] παρ69. 137 ascr: επ Hδ6 (Ψ).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

28. καὶ νῦν... And now... For this connexion see John xvii. 5; 2 John 5; Acta iii. 17, x. 5, xifi. 11, xx. 25, xxii. 16.

rexvia| filioli V., my little children. The tenderness of the address (rexvia) commends the charge.

ἐν αὐτῷ] in Him, i.e. in Christ, Ὁ. 27.

ἐὰν φανερωθῇ] cum apparuerit V., cum manifestatus fuerit Aug., if he shall be manifested, c. iii. 2. The hypothetic form does not throw doubt upon the fact in itself (see 0. 29), but marks the uncertainty of the circumstances under which the fact will be realised: the manifestation might be while they all still lived. Comp. John σεως.

The same word φανερωθῆναι is used for the first manifestation of the Lord in the flesh (c. i. 2, iii. 5, 8; 1 Tim. iii. 16; 1 Pet. i. 20); and for that manifestation which is still looked for (c. iii. 2; Col iii. 4; 1 Pet. v. 4). It is used 8180 for the manifestations of the Risen Lord (Mark] xvi. 12, 14; John Xxi. 14 (1)), and for His ‘ manifestation to Israel’ (John i. 31: gomp. vii.

It is worthy of notice that St John nowhere uses ἀποκαλύπτεσθαι of the revelation of Christ.

σχῶμεν παρρ.}] we may... St John again identifies himself with his

Sundamur ab 60 V., not shrink with shame from Him, ‘as a guilty thing surprised.’ The same thought of separation is found more plainly expressed 2 Thess. i.9. The construction αἰσχύνεσθαι ἀπό is used in the same sense in the Lxx: Is. i. 29; Jer. ii. 36, xii. 13 (Ὁ 333); Ecclus. xxi. 22, xli 17 ff.

παρουσίᾳ] adventu V., presence (coming). The word does not occur elsewhere in St John’s writings. Its single occurrence here, where it might easily have been omitted, in exactly

the same sense as it bears in all the other groups of apostolic writings (Matt., James, 2 Peter, 1, 2 Thess, 1 Cor.) is a signal example of the danger of drawing conclusions from the negative phenomena of the books of the New Testament. The fact is the more worthy of notice as the subject of eschatology falls into the background in the Gospel and Epistles of St John. Comp. John xxi. 22.

It may be added that St John does not use the Pauline word ἐπιφάνεια (2 Thess., 1, 2 Tim., Tit.).

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.