Chapter 1 THE PASTOR'S AIM (1Jn_1:1-4) 1:1-4 What we are telling you about is that which was from the beginning, that which we heard, that which we saw with our eyes, that which we gazed upon, and which our hands touched. It is about the word of life that we are telling you. (And the life appeared to us, and we saw it, and testify to it; and we are now bringing you the message of this eternal life, which was with the Father and which appeared to us). It is about what we saw and heard that we are bringing the message to you, that you too may have fellowship with us, for our fellowship is with the Father and with Jesus Christ, the Son. And we are writing these things to you that your joy may be completed. Every man, when he sits down to write a letter or rises to preach a sermon, has some object in view. He wishes to produce some effect in the minds and hearts and lives of those to whom his message is addressed. And here at the very beginning of his letter John sets down his objects in writing to his people. (i) It is his wish to produce fellowship with men and fellowship with God (1Jn_1:3). The pastor's aim must always be to bring men closer to one another and closer to God. Any message which is productive of division is a false message. The Christian message can be summed up as having two great aims--love for men and love for God. (ii) It is his wish to bring his people joy (1Jn_1:4), Joy is the essence of Christianity. A message whose only effect is to depress and to discourage those who hear it has stopped halfway. It is quite true that often the aim of the preacher and the teacher must be to awaken a godly sorrow which will lead to a true repentance. But after the sense of sin has been produced, men must be led to the Saviour in whom sins are all forgiven. The ultimate note of the Christian message is joy. (iii) To that end his aim is to set Jesus Christ before them. A great teacher always used to tell his students that their one aim as preachers must be "to speak a good word for Jesus Christ"; and it was said of another great saint that wherever his conversation began it cut straight across country to Jesus Christ. The simple fact is that if men are ever to find fellowship with one another and fellowship with God, and if they are ever to find true joy, they must find them in Jesus Christ. THE PASTOR'S RIGHT TO SPEAK (1Jn_1:1-4 continued) Here at the very beginning of his letter John sets down his right to speak; and it consists in one thing--in personal experience of Christ (1Jn_1:2-3). (i) He says that he has heard Christ. Long ago Zedekiah had said to Jeremiah: "Is there any word from the Lord?" (Jer_37:17). What men are interested in is not someone's opinions and guesses but a word from the Lord. It was said of one great preacher that first he listened to God and then he spoke to men; and it was said of John Brown of Haddington that, when he preached, he paused ever and again, as if listening for a voice. The true teacher is the man who has a message from Jesus Christ because he has heard his voice. (ii) He says that he has seen Christ. It is told of Alexander Whyte, the great Scottish preacher, that someone once said to him, "You preached today as if you had come straight from the presence." And Whyte answered, "Perhaps I did." We cannot see Christ in the flesh as John did; but we can still see him with the eye of faith. "And, warm, sweet, tender, even yet A present help is he; And faith has still its Olivet, And love its Galilee." (iii) He says that he has gazed on Christ. What, then, is the difference between seeing Christ and gazing upon him? In the Greek the verb for to see is horan (G3708) and it means simply to see with physical sight. The verb for to gaze is theasthai (G2300) and it means to gaze at someone or something until something has been grasped of the significance of that person or thing. So Jesus, speaking to the crowds of John the Baptist, asked: "What did you go out into the wilderness to see (theasthai, G2300)?" (Luk_7:24); and in that word he describes how the crowds flocked out to gaze at John and wonder who and what this man might be. Speaking of Jesus in the prologue to his gospel, John says, "We beheld his glory" (Joh_1:14). The verb is again theasthai (G2300) and the idea is not that of a passing glance but of a steadfast searching gaze which seeks to discover something of the mystery of Christ. (iv) He says that his hands actually touched Christ. Luke tells of how Jesus came back to his disciples, when he had risen from the dead, and said, "See my hands and my feet, that it is I myself: handle me and see, for a spirit has not flesh and bones as you see that I have" (Luk_24:39). Here John is thinking of those people called the Docetists who were so spiritually-minded that they insisted that Jesus never at any time had a flesh and blood body but was only a phantom in human form. They refused to believe that God could ever soil himself by taking human flesh and blood upon himself. John here insists that the Jesus he had known was, in truth, a man amongst men; he felt there was nothing in all the world more dangerous--as we shall see than to doubt that Jesus was fully man. THE PASTOR'S MESSAGE (1Jn_1:1-4 continued) John's message is of Jesus Christ; and of Jesus he has three great things to say. First, he says that Jesus was from the beginning. That is to say, in him eternity entered time; in him the eternal God personally entered the world of men. Second, that entry into the world of men was a real entry, it was real manhood that God took upon himself. Third, through that action there came to men the word of life, the word which can change death into life and mere existence into real living. Again and again in the New Testament the gospel is called a word; and it is of the greatest interest to see the various connections in which this term is used. (i) Oftener than anything else the gospel message is called the word of God (Act_4:31; Act_6:2; Act_6:7; Act_11:1; Act_13:5; Act_13:7; Act_13:44; Act_16:32; Php_1:14; 1Th_2:13; Heb_13:7; Rev_1:2; Rev_1:9; Rev_6:9; Rev_20:4). It is not a human discovery; it comes from God. It is news of God which man could not have discovered for himself. (ii) Frequently the gospel message is called the word of the Lord (Act_8:25; Act_12:24; Act_13:49; Act_15:35; 1Th_1:8; 2Th_3:1). It is not always certain whether the Lord is God or Jesus, but more often than not it is Jesus who is meant. The gospel is, therefore, the message which God could have sent to men in no other way than through his son. (iii) Twice the gospel message is called the word of hearing (logos (G3056) akoes G189) (1Th_2:13; Heb_4:2). That is to say, it depends on two things, on a voice ready to speak it and an ear ready to hear it. (iv) The gospel message is the word of the Kingdom (Mat_13:19). It is the announcement of the kingship of God and the summons to render to God the obedience which will make a man a citizen of that kingdom. (v) The gospel message is the word of the gospel (Act_15:7; Col_1:5). Gospel means good news; and the gospel is essentially good news to man about God. (vi) The gospel is the word of grace (Act_14:3; Act_20:32). It is the good news of God's generous and undeserved love for man; it is the news that man is not saddled with the impossible task of earning God's love but is freely offered it. (vii) The gospel is the word of salvation (Act_13:26). It is the offer of forgiveness for past sin and of power to overcome sin in the future. (viii) The gospel is the word of reconciliation (2Co_5:19). It is the message that the lost relationship between man and God is restored in Jesus Christ who has broken down the barrier between man and God which sin had erected. (ix) The gospel is the word of the Cross (1Co_1:18). At the heart of the gospel is the Cross on which is shown to man the final proof of the forgiving, sacrificing, seeking love of God. (x) The gospel is the word of truth (2Co_6:7; Eph_1:13; Col_1:5; 2Ti_2:15). With the coming of the gospel it is no longer necessary to guess and grope for Jesus Christ has brought to us the truth about God. (xi) The gospel is the word of righteousness (Heb_5:13). It is by the power of the gospel that a man is enabled to break from the power of evil and to rise to the righteousness which is pleasing in the sight of God. (xii) The gospel is the health-giving word (2Ti_1:13; 2Ti_2:8). It is the antidote which cures the poison of sin and the medicine which defeats the disease of evil. (xiii) The gospel is the word of life (Php_2:16). It is through its power that a man is delivered from death and enabled to enter into life at its best. GOD IS LIGHT (1Jn_1:5) 1:5 And this is the message which we have heard from him, and which we pass on to you, that God is light, and there is no darkness in him. A man's own character will necessarily be determined by the character of the god whom he worships; and, therefore, John begins by laying down the nature of the God and Father of Jesus Christ whom Christians worship. God, he says, is light, and there is no darkness in him. What does this statement tell us about God? (i) It tells us that he is splendour and glory. There is nothing so glorious as a blaze of light piercing the darkness. To say that God is light tells us of his sheer splendour. (ii) It tells us that God is self-revealing. Above all things light is seen; and it illumines the darkness round about it. To say that God is light is to say that there is nothing secretive or furtive about him. He wishes to be seen and to be known by men. (iii) It tells us of God's purity and holiness. There is none of the darkness which cloaks hidden evil in God. That he is light speaks to us of his white purity and stainless holiness. (iv) It tells us of the guidance of God. It is one of the great functions of light to show the way. The road that is lit is the road that is plain. To say that God is light is to say that he offers his guidance for the footsteps of men. (v) It tells us of the revealing quality in the presence of God. Light is the great revealer. Flaws and stains which are hidden in the shade are obvious in the light. Light reveals the imperfections in any piece of workmanship or material. So the imperfections of life are seen in the presence of God. Whittier wrote: "Our thoughts lie open to thy sight; And naked to thy glance; Our secret sins are in the light Of thy pure countenance." We can never know either the depth to which life has fallen or the height to which it may rise until we see it in the revealing light of God. THE HOSTILE DARK (1Jn_1:5 continued) In God, says John, there is no darkness at all. Throughout the New Testament darkness stands for the very opposite of the Christian life. (i) Darkness stands for the Christless life. It represents the life that a man lived before he met Christ or the life that he lives if he strays away from him. John writes to his people that, now that Christ has come, the darkness is past and the true light shines (1Jn_2:8). Paul writes to his Christian friends that once they were darkness but now they are light in the Lord (Eph_5:8). God has delivered us from the power of darkness and brought us into the Kingdom of his dear Son (Col_1:13). Christians are not in darkness, for they are children of the day (1Th_5:4-5). Those who follow Christ shall not walk in darkness, as others must, but they will have the light of life (Joh_8:12). God has called the Christians out of darkness into his marvellous light (1Pe_2:9). (ii) The dark is hostile to the light. In the prologue to his gospel John writes that the light shines in the darkness, and the darkness has not overcome it (Joh_1:5). It is a picture of the darkness seeking to obliterate the light--but unable to overpower it. The dark and the light are natural enemies. (iii) The darkness stands for the ignorance of life apart from Christ. Jesus summons his friends to walk in the light lest the darkness come upon them, for the man who walks in the darkness does not know where he is going (Joh_12:35). Jesus is the light, and he has come that those who believe in him should not walk in darkness (Joh_12:46). The dark stands for the essential lostness of life without Christ. (iv) The darkness stands for the chaos of life without God. God, says Paul, thinking of the first act of creation, commanded his light to shine out of the darkness (2Co_4:6). Without God's light the world is a chaos, in which life has neither order nor sense. (v) The darkness stands for the immorality of the Christless life. It is Paul's appeal to men that they should cast off the works of darkness (Rom_13:12). Men, because their deeds were evil, loved the darkness rather than the light (Joh_3:19). The darkness stands for the way that the Christless life is filled with things which seek the shadows because they cannot stand the light. (vi) The darkness is characteristically unfruitful. Paul speaks of the unfruitful works of darkness (Eph_5:11). If growing things are despoiled of the light, their growth is arrested. The darkness is the Christless atmosphere in which no fruit of the Spirit will ever grow. (vii) The darkness is connected with lovelessness and hate. If a man hates his brother, it is a sign that he walks in darkness (1Jn_2:9-11). Love is sunshine and hatred is the dark. (viii) The dark is the abode of the enemies of Christ and the final goal of those who will not accept him. The struggle of the Christian and of Christ is against the hostile rulers of the darkness of this world (Eph_6:12). Consistent and rebellious sinners are those for whom the mist of darkness is reserved . The darkness is the life which is separated from God. THE NECESSITY OF WALKING IN THE LIGHT (1Jn_1:6-7) 1:6-7 If we say that we have fellowship with him and at the same time walk in darkness, we lie and are not doing the truth. But if we walk in the light, as he is in the light, we have fellowship with each other and the blood of Jesus Christ is steadily cleansing us from all sin. Here John is writing to counteract one heretical way of thought. There were those who claimed to be specially intellectually and spiritually advanced, but whose lives showed no sign of it. They claimed to have advanced so far along the road of knowledge and of spirituality that for them sin had ceased to matter and the laws had ceased to exist. Napoleon once said that laws were made for ordinary people, but were never meant for the like of him. So these heretics claimed to be so far on that, even if they did sin, it was of no importance whatsoever. In later days Clement of Alexandria tells us that there were heretics who said that it made no difference how a man lived. Irenaeus tells us that they declared that a truly spiritual man was quite incapable of ever incurring any pollution, no matter what kind of deeds he did. In answer John insists on certain things. (i) He insists that to have fellowship with the God who is light a man must walk in the light and that, if he is still walking in the moral and ethical darkness of the Christless life, he can not have that fellowship. This is precisely what the Old Testament had said centuries before. God said, "You shall be holy; for I the Lord your God am Holy" (Lev_19:2; compare Lev_20:7; Lev_20:26). He who would find fellowship with God is committed to a life of goodness which reflects God's goodness. C. H. Dodd writes: "The Church is a society of people who, believing in a God of pure goodness, accept the obligation to be good like him." This does not mean that a man must be perfect before he can have fellowship with God; if that were the case, all of us would be shut out. But it does mean that he will spend his whole life in the awareness of his obligations, in the effort to fulfil them and in penitence when he fails. It will mean that he will never think that sin does not matter; it will mean that the nearer he comes to God, the more terrible sin will be to him. (ii) He insists that these mistaken thinkers have the wrong idea of truth. He says that, if people who claim to be specially advanced still walk in darkness, they are not doing the truth. Exactly the same phrase is used in the Fourth Gospel, when it speaks of him, who does the truth (Joh_3:21). This means that for the Christian truth is never only intellectual; it is always moral. It is not something which exercises only the mind; it is something which exercises the whole personality. Truth is not only the discovery of abstract things; it is concrete living. It is not only thinking; it is also acting. The words which the New Testament uses along with truth are significant. It speaks of obeying the truth (Rom_2:8; Gal_3:7); following the truth ; of opposing the truth (2Ti_3:8); of wandering from the truth (Jas_5:19). There is such a thing as might be called "discussion circle Christianity." It is possible to look on Christianity as a series of intellectual problems to be solved and on the Bible as a book about which illuminating information is to be amassed. But Christianity is something to be followed and the Bible a book to be obeyed. It is possible for intellectual eminence and moral failure to go hand in hand. For the Christian the truth is something first to be discovered and then to be obeyed. THE TESTS OF TRUTH (1Jn_1:6-7 continued) As John sees it, there are two great tests of truth. (i) Truth is the creator of fellowship. If men are really walking in the light, they have fellowship one with another. No belief can be fully Christian if it separates a man from his fellow-men. No Church can be exclusive and still be the Church of Christ. That which destroys fellowship cannot be true. (ii) He who really knows the truth is daily more and more cleansed from sin by the blood of Jesus. The Revised Standard Version is correct enough here but it can very easily be misunderstood. It runs: "The blood of Jesus his Son cleanses us from all sin." That can be read as a statement of a general principle. But it is a statement of what ought to be happening in the individual life. The meaning is that all the time, day by day, constantly and consistently, the blood of Jesus Christ ought to be carrying out a cleansing process in the life of the individual Christian. The Greek for to cleanse is katharizein (G2511) which was originally a ritual word, describing the ceremonies and washings and so on which qualified a man to approach his gods. But the word, as religion developed, came to have a moral sense; and it describes the goodness which enables a man to enter into the presence of God. So what John is saying is, "If you really know what the sacrifice of Christ has done and are really experiencing its power, day by day you will be adding holiness to your life and becoming more fit to enter the presence of God." Here indeed is a great conception. It looks on the sacrifice of Christ as something which not only atones for past sin but equips a man in holiness day by day. True religion is that by which every day a man comes closer to his fellow-men and closer to God. It produces fellowship with God and fellowship with men--and we can never have the one without the other. THE THREEFOLD LIE (1Jn_1:6-7 continued) Four times in his letter John bluntly accuses the false teachers of being liars; and the first of these occasions is in this present passage. (i) Those who claim to have fellowship with the God who is altogether light and who yet walk in the dark are lying (1Jn_1:6). A little later he repeats this charge in a slightly different way. The man who says that he knows God and yet does not keep God's commandments is a liar (1Jn_2:4). John is laying down the blunt truth that the man who says one thing with his lips and another thing with his life is a liar. He is not thinking of the man who tries his hardest and yet often fails. "A man," said H. G. Wells, "may be a very bad musician, and may yet be passionately in love with music"; and a man may be very conscious of his failures and yet be passionately in love with Christ and the way of Christ. John is thinking of the man who makes the highest possible claims to knowledge, to intellectual eminence and to spirituality, and who yet allows himself things which he well knows are forbidden. The man who professes to love Christ and deliberately disobeys him, is guilty of a lie. (ii) The man who denies that Jesus is the Christ is a liar (1Jn_2:22). Here is something which runs through the whole New Testament. The ultimate test of any man is his reaction to Jesus. The ultimate question which Jesus asks every man is: "Who do you say that I am?" (Mat_16:13). A man confronted with Christ cannot but see the greatness that is there; and, if he denies it, he is a liar. (iii) The man who says that he loves God and at the same time hates his brother is a liar (1Jn_4:20). Love of God and hatred of man cannot exist in the same person. If there is bitterness in a man's heart towards any other, that is proof that he does not really love God. All our protestations of love to God are useless if there is hatred in our hearts towards any man. THE SINNER'S SELF-DECEPTION (1Jn_1:8-10) 1:8-10 If we say that we have no sin, we deceive ourselves and the truth is not in us. If we confess our sins, we can rely on him in his righteousness to forgive us our sins and to make us clean from all unrighteousness. If we say that we have not sinned, we make him a liar and his word is not in us. In this passage John describes and condemns two further mistaken ways of thought. (i) There is the man who says that he has no sin. That may mean either of two things. It may describe the man who says that he has no responsibility for his sin. It is easy enough to find defences behind which to seek to hide. We may blame our sins on our heredity, on our environment, on our temperament, on our physical condition. We may claim that someone misled us and that we were led astray. It is characteristic of us all that we seek to shuffle out of the responsibility for sin. Or it may describe the man who claims that he can sin and take no harm. It is John's insistence that, when a man has sinned, excuses and self-justifications are irrelevant. The only thing which will meet the situation is humble and penitent confession to God and, if need be, to men. Then John says a surprising thing. He says that we can depend on God in his righteousness to forgive us if we confess our sins. On the face of it, we might well have thought that God in his righteousness would have been much more likely to condemn than to forgive. But the point is that God, because he is righteous, never breaks his word; and Scripture is full of the promise of mercy to the man who comes to him with penitent heart. God has promised that he will never despise the contrite heart and he will not break his word. If we humbly and sorrowfully confess our sins, he will forgive. The very fact of making excuses and seeking for self-justification debars us from forgiveness, because it debars us from penitence; the very fact of humble confession opens the door to forgiveness, for the man with the penitent heart can claim the promises of God. (ii) There is the man who says that he has not in fact sinned. That attitude is not nearly so uncommon as we might think. Any number of people do not really believe that they have sinned and rather resent being called sinners. Their mistake is that they think of sin as the kind of thing which gets into the newspapers. They forget that sin is hamartia (G266) which literally means a missing of the target. To fail to be as good a father, mother, wife, husband, son, daughter, workman, person as we might be is to sin; and that includes us all. In any event the man who says that he has not sinned is in effect doing nothing less than calling God a liar, for God has said that all have sinned. So John condemns the man who claims that he is so far advanced in knowledge and in the spiritual life that sin for him has ceased to matter; he condemns the man who evades the responsibility for his sin or who holds that sin has no effect upon him; he condemns the man who has never even realized that he is a sinner. The essence of the Christian life is first to realize our sin; and then to go to God for that forgiveness which can wipe out the past and for that cleansing which can make the future new. -Barclay's Daily Study Bible (NT) Chapter 1 THE PASTOR'S AIM (1Jn_1:1-4) 1:1-4 What we are telling you about is that which was from the beginning, that which we heard, that which we saw with our eyes, that which we gazed upon, and which our hands touched. It is about the word of life that we are telling you. (And the life appeared to us, and we saw it, and testify to it; and we are now bringing you the message of this eternal life, which was with the Father and which appeared to us). It is about what we saw and heard that we are bringing the message to you, that you too may have fellowship with us, for our fellowship is with the Father and with Jesus Christ, the Son. And we are writing these things to you that your joy may be completed. Every man, when he sits down to write a letter or rises to preach a sermon, has some object in view. He wishes to produce some effect in the minds and hearts and lives of those to whom his message is addressed. And here at the very beginning of his letter John sets down his objects in writing to his people. (i) It is his wish to produce fellowship with men and fellowship with God (1Jn_1:3). The pastor's aim must always be to bring men closer to one another and closer to God. Any message which is productive of division is a false message. The Christian message can be summed up as having two great aims--love for men and love for God. (ii) It is his wish to bring his people joy (1Jn_1:4), Joy is the essence of Christianity. A message whose only effect is to depress and to discourage those who hear it has stopped halfway. It is quite true that often the aim of the preacher and the teacher must be to awaken a godly sorrow which will lead to a true repentance. But after the sense of sin has been produced, men must be led to the Saviour in whom sins are all forgiven. The ultimate note of the Christian message is joy. (iii) To that end his aim is to set Jesus Christ before them. A great teacher always used to tell his students that their one aim as preachers must be "to speak a good word for Jesus Christ"; and it was said of another great saint that wherever his conversation began it cut straight across country to Jesus Christ. The simple fact is that if men are ever to find fellowship with one another and fellowship with God, and if they are ever to find true joy, they must find them in Jesus Christ. THE PASTOR'S RIGHT TO SPEAK (1Jn_1:1-4 continued) Here at the very beginning of his letter John sets down his right to speak; and it consists in one thing--in personal experience of Christ (1Jn_1:2-3). (i) He says that he has heard Christ. Long ago Zedekiah had said to Jeremiah: "Is there any word from the Lord?" (Jer_37:17). What men are interested in is not someone's opinions and guesses but a word from the Lord. It was said of one great preacher that first he listened to God and then he spoke to men; and it was said of John Brown of Haddington that, when he preached, he paused ever and again, as if listening for a voice. The true teacher is the man who has a message from Jesus Christ because he has heard his voice. (ii) He says that he has seen Christ. It is told of Alexander Whyte, the great Scottish preacher, that someone once said to him, "You preached today as if you had come straight from the presence." And Whyte answered, "Perhaps I did." We cannot see Christ in the flesh as John did; but we can still see him with the eye of faith. "And, warm, sweet, tender, even yet A present help is he; And faith has still its Olivet, And love its Galilee." (iii) He says that he has gazed on Christ. What, then, is the difference between seeing Christ and gazing upon him? In the Greek the verb for to see is horan (G3708) and it means simply to see with physical sight. The verb for to gaze is theasthai (G2300) and it means to gaze at someone or something until something has been grasped of the significance of that person or thing. So Jesus, speaking to the crowds of John the Baptist, asked: "What did you go out into the wilderness to see (theasthai, G2300)?" (Luk_7:24); and in that word he describes how the crowds flocked out to gaze at John and wonder who and what this man might be. Speaking of Jesus in the prologue to his gospel, John says, "We beheld his glory" (Joh_1:14). The verb is again theasthai (G2300) and the idea is not that of a passing glance but of a steadfast searching gaze which seeks to discover something of the mystery of Christ. (iv) He says that his hands actually touched Christ. Luke tells of how Jesus came back to his disciples, when he had risen from the dead, and said, "See my hands and my feet, that it is I myself: handle me and see, for a spirit has not flesh and bones as you see that I have" (Luk_24:39). Here John is thinking of those people called the Docetists who were so spiritually-minded that they insisted that Jesus never at any time had a flesh and blood body but was only a phantom in human form. They refused to believe that God could ever soil himself by taking human flesh and blood upon himself. John here insists that the Jesus he had known was, in truth, a man amongst men; he felt there was nothing in all the world more dangerous--as we shall see than to doubt that Jesus was fully man. THE PASTOR'S MESSAGE (1Jn_1:1-4 continued) John's message is of Jesus Christ; and of Jesus he has three great things to say. First, he says that Jesus was from the beginning. That is to say, in him eternity entered time; in him the eternal God personally entered the world of men. Second, that entry into the world of men was a real entry, it was real manhood that God took upon himself. Third, through that action there came to men the word of life, the word which can change death into life and mere existence into real living. Again and again in the New Testament the gospel is called a word; and it is of the greatest interest to see the various connections in which this term is used. (i) Oftener than anything else the gospel message is called the word of God (Act_4:31; Act_6:2; Act_6:7; Act_11:1; Act_13:5; Act_13:7; Act_13:44; Act_16:32; Php_1:14; 1Th_2:13; Heb_13:7; Rev_1:2; Rev_1:9; Rev_6:9; Rev_20:4). It is not a human discovery; it comes from God. It is news of God which man could not have discovered for himself. (ii) Frequently the gospel message is called the word of the Lord (Act_8:25; Act_12:24; Act_13:49; Act_15:35; 1Th_1:8; 2Th_3:1). It is not always certain whether the Lord is God or Jesus, but more often than not it is Jesus who is meant. The gospel is, therefore, the message which God could have sent to men in no other way than through his son. (iii) Twice the gospel message is called the word of hearing (logos (G3056) akoes G189) (1Th_2:13; Heb_4:2). That is to say, it depends on two things, on a voice ready to speak it and an ear ready to hear it. (iv) The gospel message is the word of the Kingdom (Mat_13:19). It is the announcement of the kingship of God and the summons to render to God the obedience which will make a man a citizen of that kingdom. (v) The gospel message is the word of the gospel (Act_15:7; Col_1:5). Gospel means good news; and the gospel is essentially good news to man about God. (vi) The gospel is the word of grace (Act_14:3; Act_20:32). It is the good news of God's generous and undeserved love for man; it is the news that man is not saddled with the impossible task of earning God's love but is freely offered it. (vii) The gospel is the word of salvation (Act_13:26). It is the offer of forgiveness for past sin and of power to overcome sin in the future. (viii) The gospel is the word of reconciliation (2Co_5:19). It is the message that the lost relationship between man and God is restored in Jesus Christ who has broken down the barrier between man and God which sin had erected. (ix) The gospel is the word of the Cross (1Co_1:18). At the heart of the gospel is the Cross on which is shown to man the final proof of the forgiving, sacrificing, seeking love of God. (x) The gospel is the word of truth (2Co_6:7; Eph_1:13; Col_1:5; 2Ti_2:15). With the coming of the gospel it is no longer necessary to guess and grope for Jesus Christ has brought to us the truth about God. (xi) The gospel is the word of righteousness (Heb_5:13). It is by the power of the gospel that a man is enabled to break from the power of evil and to rise to the righteousness which is pleasing in the sight of God. (xii) The gospel is the health-giving word (2Ti_1:13; 2Ti_2:8). It is the antidote which cures the poison of sin and the medicine which defeats the disease of evil. (xiii) The gospel is the word of life (Php_2:16). It is through its power that a man is delivered from death and enabled to enter into life at its best. GOD IS LIGHT (1Jn_1:5) 1:5 And this is the message which we have heard from him, and which we pass on to you, that God is light, and there is no darkness in him. A man's own character will necessarily be determined by the character of the god whom he worships; and, therefore, John begins by laying down the nature of the God and Father of Jesus Christ whom Christians worship. God, he says, is light, and there is no darkness in him. What does this statement tell us about God? (i) It tells us that he is splendour and glory. There is nothing so glorious as a blaze of light piercing the darkness. To say that God is light tells us of his sheer splendour. (ii) It tells us that God is self-revealing. Above all things light is seen; and it illumines the darkness round about it. To say that God is light is to say that there is nothing secretive or furtive about him. He wishes to be seen and to be known by men. (iii) It tells us of God's purity and holiness. There is none of the darkness which cloaks hidden evil in God. That he is light speaks to us of his white purity and stainless holiness. (iv) It tells us of the guidance of God. It is one of the great functions of light to show the way. The road that is lit is the road that is plain. To say that God is light is to say that he offers his guidance for the footsteps of men. (v) It tells us of the revealing quality in the presence of God. Light is the great revealer. Flaws and stains which are hidden in the shade are obvious in the light. Light reveals the imperfections in any piece of workmanship or material. So the imperfections of life are seen in the presence of God. Whittier wrote: "Our thoughts lie open to thy sight; And naked to thy glance; Our secret sins are in the light Of thy pure countenance." We can never know either the depth to which life has fallen or the height to which it may rise until we see it in the revealing light of God. THE HOSTILE DARK (1Jn_1:5 continued) In God, says John, there is no darkness at all. Throughout the New Testament darkness stands for the very opposite of the Christian life. (i) Darkness stands for the Christless life. It represents the life that a man lived before he met Christ or the life that he lives if he strays away from him. John writes to his people that, now that Christ has come, the darkness is past and the true light shines (1Jn_2:8). Paul writes to his Christian friends that once they were darkness but now they are light in the Lord (Eph_5:8). God has delivered us from the power of darkness and brought us into the Kingdom of his dear Son (Col_1:13). Christians are not in darkness, for they are children of the day (1Th_5:4-5). Those who follow Christ shall not walk in darkness, as others must, but they will have the light of life (Joh_8:12). God has called the Christians out of darkness into his marvellous light (1Pe_2:9). (ii) The dark is hostile to the light. In the prologue to his gospel John writes that the light shines in the darkness, and the darkness has not overcome it (Joh_1:5). It is a picture of the darkness seeking to obliterate the light--but unable to overpower it. The dark and the light are natural enemies. (iii) The darkness stands for the ignorance of life apart from Christ. Jesus summons his friends to walk in the light lest the darkness come upon them, for the man who walks in the darkness does not know where he is going (Joh_12:35). Jesus is the light, and he has come that those who believe in him should not walk in darkness (Joh_12:46). The dark stands for the essential lostness of life without Christ. (iv) The darkness stands for the chaos of life without God. God, says Paul, thinking of the first act of creation, commanded his light to shine out of the darkness (2Co_4:6). Without God's light the world is a chaos, in which life has neither order nor sense. (v) The darkness stands for the immorality of the Christless life. It is Paul's appeal to men that they should cast off the works of darkness (Rom_13:12). Men, because their deeds were evil, loved the darkness rather than the light (Joh_3:19). The darkness stands for the way that the Christless life is filled with things which seek the shadows because they cannot stand the light. (vi) The darkness is characteristically unfruitful. Paul speaks of the unfruitful works of darkness (Eph_5:11). If growing things are despoiled of the light, their growth is arrested. The darkness is the Christless atmosphere in which no fruit of the Spirit will ever grow. (vii) The darkness is connected with lovelessness and hate. If a man hates his brother, it is a sign that he walks in darkness (1Jn_2:9-11). Love is sunshine and hatred is the dark. (viii) The dark is the abode of the enemies of Christ and the final goal of those who will not accept him. The struggle of the Christian and of Christ is against the hostile rulers of the darkness of this world (Eph_6:12). Consistent and rebellious sinners are those for whom the mist of darkness is reserved . The darkness is the life which is separated from God. THE NECESSITY OF WALKING IN THE LIGHT (1Jn_1:6-7) 1:6-7 If we say that we have fellowship with him and at the same time walk in darkness, we lie and are not doing the truth. But if we walk in the light, as he is in the light, we have fellowship with each other and the blood of Jesus Christ is steadily cleansing us from all sin. Here John is writing to counteract one heretical way of thought. There were those who claimed to be specially intellectually and spiritually advanced, but whose lives showed no sign of it. They claimed to have advanced so far along the road of knowledge and of spirituality that for them sin had ceased to matter and the laws had ceased to exist. Napoleon once said that laws were made for ordinary people, but were never meant for the like of him. So these heretics claimed to be so far on that, even if they did sin, it was of no importance whatsoever. In later days Clement of Alexandria tells us that there were heretics who said that it made no difference how a man lived. Irenaeus tells us that they declared that a truly spiritual man was quite incapable of ever incurring any pollution, no matter what kind of deeds he did. In answer John insists on certain things. (i) He insists that to have fellowship with the God who is light a man must walk in the light and that, if he is still walking in the moral and ethical darkness of the Christless life, he can not have that fellowship. This is precisely what the Old Testament had said centuries before. God said, "You shall be holy; for I the Lord your God am Holy" (Lev_19:2; compare Lev_20:7; Lev_20:26). He who would find fellowship with God is committed to a life of goodness which reflects God's goodness. C. H. Dodd writes: "The Church is a society of people who, believing in a God of pure goodness, accept the obligation to be good like him." This does not mean that a man must be perfect before he can have fellowship with God; if that were the case, all of us would be shut out. But it does mean that he will spend his whole life in the awareness of his obligations, in the effort to fulfil them and in penitence when he fails. It will mean that he will never think that sin does not matter; it will mean that the nearer he comes to God, the more terrible sin will be to him. (ii) He insists that these mistaken thinkers have the wrong idea of truth. He says that, if people who claim to be specially advanced still walk in darkness, they are not doing the truth. Exactly the same phrase is used in the Fourth Gospel, when it speaks of him, who does the truth (Joh_3:21). This means that for the Christian truth is never only intellectual; it is always moral. It is not something which exercises only the mind; it is something which exercises the whole personality. Truth is not only the discovery of abstract things; it is concrete living. It is not only thinking; it is also acting. The words which the New Testament uses along with truth are significant. It speaks of obeying the truth (Rom_2:8; Gal_3:7); following the truth ; of opposing the truth (2Ti_3:8); of wandering from the truth (Jas_5:19). There is such a thing as might be called "discussion circle Christianity." It is possible to look on Christianity as a series of intellectual problems to be solved and on the Bible as a book about which illuminating information is to be amassed. But Christianity is something to be followed and the Bible a book to be obeyed. It is possible for intellectual eminence and moral failure to go hand in hand. For the Christian the truth is something first to be discovered and then to be obeyed. THE TESTS OF TRUTH (1Jn_1:6-7 continued) As John sees it, there are two great tests of truth. (i) Truth is the creator of fellowship. If men are really walking in the light, they have fellowship one with another. No belief can be fully Christian if it separates a man from his fellow-men. No Church can be exclusive and still be the Church of Christ. That which destroys fellowship cannot be true. (ii) He who really knows the truth is daily more and more cleansed from sin by the blood of Jesus. The Revised Standard Version is correct enough here but it can very easily be misunderstood. It runs: "The blood of Jesus his Son cleanses us from all sin." That can be read as a statement of a general principle. But it is a statement of what ought to be happening in the individual life. The meaning is that all the time, day by day, constantly and consistently, the blood of Jesus Christ ought to be carrying out a cleansing process in the life of the individual Christian. The Greek for to cleanse is katharizein (G2511) which was originally a ritual word, describing the ceremonies and washings and so on which qualified a man to approach his gods. But the word, as religion developed, came to have a moral sense; and it describes the goodness which enables a man to enter into the presence of God. So what John is saying is, "If you really know what the sacrifice of Christ has done and are really experiencing its power, day by day you will be adding holiness to your life and becoming more fit to enter the presence of God." Here indeed is a great conception. It looks on the sacrifice of Christ as something which not only atones for past sin but equips a man in holiness day by day. True religion is that by which every day a man comes closer to his fellow-men and closer to God. It produces fellowship with God and fellowship with men--and we can never have the one without the other. THE THREEFOLD LIE (1Jn_1:6-7 continued) Four times in his letter John bluntly accuses the false teachers of being liars; and the first of these occasions is in this present passage. (i) Those who claim to have fellowship with the God who is altogether light and who yet walk in the dark are lying (1Jn_1:6). A little later he repeats this charge in a slightly different way. The man who says that he knows God and yet does not keep God's commandments is a liar (1Jn_2:4). John is laying down the blunt truth that the man who says one thing with his lips and another thing with his life is a liar. He is not thinking of the man who tries his hardest and yet often fails. "A man," said H. G. Wells, "may be a very bad musician, and may yet be passionately in love with music"; and a man may be very conscious of his failures and yet be passionately in love with Christ and the way of Christ. John is thinking of the man who makes the highest possible claims to knowledge, to intellectual eminence and to spirituality, and who yet allows himself things which he well knows are forbidden. The man who professes to love Christ and deliberately disobeys him, is guilty of a lie. (ii) The man who denies that Jesus is the Christ is a liar (1Jn_2:22). Here is something which runs through the whole New Testament. The ultimate test of any man is his reaction to Jesus. The ultimate question which Jesus asks every man is: "Who do you say that I am?" (Mat_16:13). A man confronted with Christ cannot but see the greatness that is there; and, if he denies it, he is a liar. (iii) The man who says that he loves God and at the same time hates his brother is a liar (1Jn_4:20). Love of God and hatred of man cannot exist in the same person. If there is bitterness in a man's heart towards any other, that is proof that he does not really love God. All our protestations of love to God are useless if there is hatred in our hearts towards any man. THE SINNER'S SELF-DECEPTION (1Jn_1:8-10) 1:8-10 If we say that we have no sin, we deceive ourselves and the truth is not in us. If we confess our sins, we can rely on him in his righteousness to forgive us our sins and to make us clean from all unrighteousness. If we say that we have not sinned, we make him a liar and his word is not in us. In this passage John describes and condemns two further mistaken ways of thought. (i) There is the man who says that he has no sin. That may mean either of two things. It may describe the man who says that he has no responsibility for his sin. It is easy enough to find defences behind which to seek to hide. We may blame our sins on our heredity, on our environment, on our temperament, on our physical condition. We may claim that someone misled us and that we were led astray. It is characteristic of us all that we seek to shuffle out of the responsibility for sin. Or it may describe the man who claims that he can sin and take no harm. It is John's insistence that, when a man has sinned, excuses and self-justifications are irrelevant. The only thing which will meet the situation is humble and penitent confession to God and, if need be, to men. Then John says a surprising thing. He says that we can depend on God in his righteousness to forgive us if we confess our sins. On the face of it, we might well have thought that God in his righteousness would have been much more likely to condemn than to forgive. But the point is that God, because he is righteous, never breaks his word; and Scripture is full of the promise of mercy to the man who comes to him with penitent heart. God has promised that he will never despise the contrite heart and he will not break his word. If we humbly and sorrowfully confess our sins, he will forgive. The very fact of making excuses and seeking for self-justification debars us from forgiveness, because it debars us from penitence; the very fact of humble confession opens the door to forgiveness, for the man with the penitent heart can claim the promises of God. (ii) There is the man who says that he has not in fact sinned. That attitude is not nearly so uncommon as we might think. Any number of people do not really believe that they have sinned and rather resent being called sinners. Their mistake is that they think of sin as the kind of thing which gets into the newspapers. They forget that sin is hamartia (G266) which literally means a missing of the target. To fail to be as good a father, mother, wife, husband, son, daughter, workman, person as we might be is to sin; and that includes us all. In any event the man who says that he has not sinned is in effect doing nothing less than calling God a liar, for God has said that all have sinned. So John condemns the man who claims that he is so far advanced in knowledge and in the spiritual life that sin for him has ceased to matter; he condemns the man who evades the responsibility for his sin or who holds that sin has no effect upon him; he condemns the man who has never even realized that he is a sinner. The essence of the Christian life is first to realize our sin; and then to go to God for that forgiveness which can wipe out the past and for that cleansing which can make the future new. -Barclay's Daily Study Bible (NT) Chapter 2 A PASTOR'S CONCERN (1Jn_2:1-2) 2:1-2 My little children, I am writing these things to you that you may not sin. But, if anyone does sin, we have one who will plead our cause to the Father, Jesus Christ the righteous. For he is the propitiating sacrifice for our sins, and not for ours only but also for the whole world. The first thing to note in this passage is the sheer affection in it. John begins with the address, "My little children." Both in Latin and in Greek diminutives carry a special affection. They are words which are used, as it were, with a caress. John is a very old man; he must be, in fact, the last survivor of his generation, maybe the last man alive who had walked and talked with Jesus in the days of his flesh. So often age gets out of sympathy with youth and acquires even an impatient irritableness with the new and laxer ways of the younger generation. But not John, in his old age he has nothing but tenderness for those who are his little children in the faith. He is writing to tell them that they must not sin but he does not scold. There is no cutting edge in his voice; he seeks to love them into goodness. In this opening address there is the yearning, affectionate tenderness of a pastor for people whom he has known for long in all their wayward foolishness and still loves. His object in writing is that they may not sin. There is a two-fold connection of thought here--with what has gone before and with what comes afterwards. There is a two-fold danger that they may indeed think lightly of sin. John says two things about sin. First, he has just said that sin is universal; anyone who says that he has not sinned is a liar. Second, there is forgiveness of sins through what Jesus Christ has done, and still does, for men. Now it would be possible to use both these statements as an excuse to think lightly of sin. If all have sinned, why make a fuss about it and what is the use of struggling against something which is in any event an inevitable part of the human situation? Again, if there is forgiveness of sins, why worry about it? In face of that, John, as Westcott points out, has two things to say. First, the Christian is one who has come to know God; and the inevitable accompaniment of knowledge must be obedience. We shall return to this more fully; but at the moment we note that to know God and to obey God must, as John sees it, be twin parts of the same experience. Second, the man who claims that he abides in God (1Jn_2:6) and in Jesus Christ must live the same kind of life as Jesus lived. That is to say, union with Christ necessarily involves imitation of Christ. So John lays down his two great ethical principles; knowledge involves obedience, and union involves imitation. Therefore, in the Christian life there can never be any inducement to think lightly of sin. JESUS CHRIST, THE PARACLETE (1Jn_2:1-2 continued) It will take us some considerable time to deal with these two verses for there are hardly any other two in the New Testament which so succinctly set out the work of Christ. Let us first set out the problem. It is clear that Christianity is an ethical religion; that is what John is concerned to stress. But it is also clear that man is so often an ethical failure. Confronted with the demands of God, he admits them and accepts them--and then fails to keep them. Here, then, there is a barrier erected between man and God. How can man, the sinner, ever enter into the presence of God, the all-holy? That problem is solved in Jesus Christ. And in this passage John uses two great words about Jesus Christ which we must study, not simply to acquire intellectual knowledge but to understand and so to enter into the benefits of Christ. He calls Jesus Christ our Advocate with the Father. The word is parakletos (G3875) which in the Fourth Gospel the King James Version translates Comforter. It is so great a word and has behind it so great a thought that we must examine it in detail. Parakletos (G3875) comes from the verb parakalein (G3870). There are occasions when parakalein (G3870) means to comfort. It is, for instance, used with that meaning in Gen_37:35, where it is said that all Jacob's sons and daughters rose up to comfort him at the loss of Joseph; in Isa_61:2, where it is said that the function of the prophet is to comfort all that mourn; and in Mat_5:4, where it is said that those who mourn will be comforted. But that is neither the commonest nor the most literal sense of parakalein (G3870); its commonest sense is to call someone to one's side in order to use him in some way as a helper and a counsellor. In ordinary Greek that is a very common usage. Xenophon (Anabasis 1.6.5) tells how Cyrus summoned (parakalein, G3870) Clearchos into his tent to be his counsellor, for Clearchos was a man held in the highest honour by Cyrus and by the Greeks. Aeschines, the Greek orator, protests against his opponents calling in Demosthenes, his great rival, and says: "Why need you call Demosthenes to your support? To do so is to call in a rascally rhetorician to cheat the ears of the jury" (Against Ctesiphon 200). Parakletos (G3875) itself is a word which is passive in form and literally means someone who is called to one's side; but since it is always the reason for the calling in that is uppermost in the mind, the word, although passive in form, has an active sense, and comes to mean a helper, a supporter and. above all, a witness in someone's favour, an advocate in someone's defence. It too is a common word in ordinary secular Greek. Demosthenes (De Fals. Leg. 1) speaks of the importunities and the party spirit of advocates (parakletoi, G3875) serving the ends of private ambition instead of public good. Diogenes Laertius (4: 50) tells of a caustic saying of the philosopher Bion. A very talkative person sought his help in some matter. Bion said, "I will do what you want, if you will only send someone to me to plead your case (i.e., send a parakletos, G3875), and stay away yourself." When Philo is telling the story of Joseph and his brethren, he says that, when Joseph forgave them for the wrong that they had done him, he said, "I offer you an amnesty for all that you did to me; you need no other parakletos (G3875)" (Life of Joseph 40). Philo tells how the Jews of Alexandria were being oppressed by a certain governor and determined to take their case to the emperor. "We must find," they said, "a more powerful parakletos (G3875) by whom the Emperor Gaius will be brought to a favourable disposition towards us" (Leg. in Flacc. 968 B). So common was this word that it came into other languages just as it stood. In the New Testament itself the Syriac, Egyptian, Arabic, and Ethiopic versions all keep the word parakletos (G3875) just as it stands. The Jews especially adopted the word and used it in this sense of advocate, someone to plead one's cause. They used it as the opposite of the word accuser and the Rabbis had this saying about what would happen in the day of God's judgment. "The man who keeps one commandment of the Law has gotten to himself one parakletos (G3875); the man who breaks one commandment of the Law has gotten to himself one accuser." They said, "If a man is summoned to court on a capital charge, he needs powerful parakletoi (G3875) (the plural of the word) to save him; repentance and good works are his parakletoi (G3975) in the judgment of God." "All the righteousness and mercy which an Israelite does in this world are great peace and great parakletoi (G3875) between him and his father in heaven." They said that the sin-offering is a man's parakletos (G3875) before God. So the word came into the Christian vocabulary. In the days of the persecutions and the martyrs, a Christian pleader called Vettius Epagathos ably pled the case of those who were accused of being Christians. "He was an advocate (parakletos, G3875) for the Christians, for he had the Advocate within himself, even the Spirit" (Eusebius: The Ecclesiastical History,, 5: 1). The Letter of Barnabas (20) speaks of evil men who are the advocates of the wealthy and the unjust judges of the poor. The writer of Second Clement asks: "Who shall be your parakletos (G3875) if it be not clear that your works are righteous and holy?" (2 Clement 6: 9). A parakletos (G3875) has been defined as "one who lends his presence to his friends." More than once in the New Testament there is this great conception of Jesus as the friend and the defender of man. In a military court-martial the officer who defends the soldier under accusation is called the prisoner's friend. Jesus is our friend. Paul writes of that Christ who is at the right hand of God and "who intercedes for us" (Rom_8:34). The writer of the Letter to the Hebrews speaks of Jesus Christ as the one who "ever lives to make intercession" for men (Heb_7:25); and he also speaks of him as "appearing in the presence of God for us" (Heb_9:24). The tremendous thing about Jesus is that he has never lost his interest in, or his love for, men. We are not to think of him as having gone through his life upon the earth and his death upon the Cross, and then being finished with men. He still bears his concern for us upon his heart; he still pleads for us; Jesus Christ is the prisoner's friend for all. JESUS CHRIST, THE PROPITIATION (1Jn_2:1-2 continued) John goes on to say that Jesus is the propitiation for our sins. The word is hilasmos (G2434). This is a more difficult picture for us fully to grasp. The picture of the advocate is universal for all men have experience of a friend coming to their aid; but the picture in propitiation is from sacrifice and is more natural to the Jewish mind than to ours. To understand it we must get at the basic ideas behind it. The great aim of all religion is fellowship with God, to know him as friend and to enter with joy, and not fear, into his presence. It therefore follows that the supreme problem of religion is sin, for it is sin that interrupts fellowship with God. It is to meet that problem that all sacrifice arises. By sacrifice fellowship with God is restored. So the Jews offered, night and morning, the sin-offering in the Temple. That was the offering, not for any particular sin but for man as a sinner; and so long as the Temple lasted it was made to God in the morning and in the evening. The Jews also offered their trespass-offerings to God; these were the offerings for particular sins. The Jews had their Day, of Atonement, whose ritual was designed to atone for all sins, known and unknown. It is with that background that we must come at this picture of propitiation. As we have said, the Greek word for propitiation is hilasmos (G2434), and the corresponding verb is hilaskesthai (G2433). This verb has three meanings. (i) When it is used with a man as the subject, it means to placate or to pacify, someone who has been injured or offended, and especially to placate a god. It is to bring a sacrifice or to perform a ritual whereby a god, offended by sin, is placated. (ii) If the subject is God, the verb means to forgive, for then the meaning is that God himself provides the means whereby the lost relationship between him and men is restored. (iii) The third meaning is allied with the first. The verb often means to perform some deed, by which the taint of guilt is removed. A man sins; at once he acquires the taint of sin; he needs something, which, to use C. H. Dodd's metaphor, will disinfect him from that taint and enable him once again to enter into the presence of God. In that sense hilaskesthai (G2433) means, not to propitiate but to expiate, not so much to pacify God as to disinfect man from the taint of sin and thereby fit him again to enter into fellowship with God. When John says that Jesus is the hilasmos (G2434) for our sins, he is, we think, bringing all these different senses into one. Jesus is the person through whom guilt for past sin and defilement from present sin are removed. The great basic truth behind this word is that it is through Jesus Christ that man's fellowship with God is first restored and then maintained. We note one other thing. As John sees it, this work of Jesus was carried out not only for us but for the whole world. There is in the New Testament a strong line of thought in which the universality of the salvation of God is stressed. God so loved the world that he sent his son (Joh_3:16). Jesus is confident that, if he is lifted up, he will draw all men to him (Joh_12:32). God will have all men to be saved (1Ti_2:4). He would be a bold man who would set limits to the grace and love of God or to the effectiveness of the work and sacrifice of Jesus Christ. Truly the love of God is broader than the measures of man's mind; and in the New Testament itself there are hints of a salvation whose arms are as wide as the world. THE TRUE KNOWLEDGE OF GOD (1Jn_2:3-6) 2:3-6 And it is by this that we know that we have come to know him--if we keep his commandments. He who says, "I have come to know him" and who does not keep his commandments is a liar, and the truth is not in such a man. The love of God is truly perfected in any man who keeps his word. This is the way in which we know that we are in him. He who claims that he abides in him ought himself to live the same kind of life as he lived. This passage deals in phrases and thoughts which were very familiar to the ancient world. It talked much about knowing God and about being in God. It is important that we should see wherein the difference lay between the pagan world in all its greatness and Judaism and Christianity. To know God, to abide in God, to have fellowship with God has always been the quest of the human spirit, for Augustine was right when he said that God had made men for himself and that they were restless until they found their rest in him. We may say that in the ancient world there were three lines of thought in regard to knowing God. (i) In the great classical age of their thought and literature, in the sixth and fifth centuries before Christ, the Greeks were convinced that they could arrive at God by the sheer process of intellectual reasoning and argument. In The World of the New Testament, T. R. Glover has a chapter on The Greek in which he brilliantly and vividly sketches the character of the Greek mind in its greatest days when the Greek glorified the intellect. "A harder and more precise thinker than Plato it will be difficult to discover," said Marshall Macgregor. Xenophon tells how Socrates had a conversation with a young man. "How do you know that?" asked Socrates. "Do you know it or are you guessing?" The young man had to say, "I am guessing." "Very well," answered Socrates, "when we are done with guessing and when we know, shall we talk about it then?" Guesses were not good enough for the Greek thinker. To the classical Greek curiosity was not a fault but was the greatest of the virtues, for it was the mother of philosophy. Glover writes of this outlook: "Everything must be examined; all the world is the proper study of man; there is no question which it is wrong for man to ask; nature in the long run must stand and deliver; God too must explain himself, for did he not make man so?" For the Greeks of the great classical age the way to God was by the intellect. It has to be noted that an intellectual approach to religion is not necessarily ethical at all. If religion is a series of mental problems, if God is the goal at the end of intense mental activity, religion becomes something not very unlike the higher mathematics. It becomes intellectual satisfaction and not moral action; and the plain fact is that many of the great Greek thinkers were not specially good men. Even men so great as Plato and Socrates saw no sin in homosexuality. A man could know God in the intellectual sense but that need not make him a good man. (ii) The later Greeks, in the immediate background time of the New Testament, sought to find God in emotional experience. The characteristic religious phenomenon of these days was the Mystery Religions. In any view of the history of religion they are an amazing feature. Their aim was union with the divine and they were all in the form of passion plays. They were all founded on the story of some god who lived, and suffered terribly, and died a cruel death, and rose again. The initiate was given a long course of instruction; he was made to practise ascetic discipline. He was worked up to an intense pitch of expectation and emotional sensitivity. He was then allowed to come to a passion play in which the story of the suffering, dying, and rising god was played out on the stage. Everything was designed to heighten the emotional atmosphere. There was cunning lighting; sensuous music; perfumed incense; a marvellous liturgy. In this atmosphere the story was played out and the worshipper identified himself with the experiences of the god until he could cry out: "I am thou, and thou art I"; until he shared the god's suffering and also shared his victory and immortality. This was not so much knowing God as feeling God. But it was a highly emotional experience and, as such, it was necessarily transient. It was a kind of religious drug. It quite definitely found God in an abnormal experience and its aim was to escape from ordinary life. (iii) Lastly, there was the Jewish way of knowing God which is closely allied with the Christian way. To the Jew knowledge of God came, not by man's speculation or by an exotic experience of emotion, but by God's own revelation. The God who revealed himself was a holy God and his holiness brought the obligation to his worshipper to be holy, too. A. E. Brooke says, "John can conceive of no real knowledge of God which does not issue in obedience." Knowledge of God can be proved only by obedience to God; and knowledge of God can be gained only by obedience to God. C. H. Dodd says, "To know God is to experience his love in Christ, and to return that love in obedience." Here was John's problem. In the Greek world he was faced with people who saw God as an intellectual exercise and who could say, "I know God" without being conscious of any ethical obligation whatever. In the Greek world he was faced with people who had had an emotional experience and who could say, "I am in God and God is in me," and who yet did not see God in terms of commandments at all. John is determined to lay it down quite unmistakably and without compromise that the only way in which we can show that we know God is by obedience to him, and the only way we can show that we have union with Christ is by imitation of him. Christianity is the religion which offers the greatest privilege and brings with it the greatest obligation. Intellectual effort and emotional experience are not neglected--far from it but they must combine to issue in moral action. THE COMMANDMENT WHICH IS OLD AND NEW (1Jn_2:7-8) 2:7-8 Beloved, it is not a new commandment which I am writing to you, but an old commandment which you had from the beginning, the old commandment is the word which you heard. Again, it is a new commandment which I am writing to you, a thing which is true in him and in you, because the darkness is passing away and the light is now shining. Beloved is John's favourite address to his people (compare 1Jn_3:2; 1Jn_3:21; 1Jn_4:1; 1Jn_4:7; 3Jn_1:1-2; 3Jn_1:5; 3Jn_1:11). The whole accent of his writing is love. As Westcott puts it: "St. John, while enforcing the commandment of love, gives expression to it." There is something very lovely here. So much of this letter is a warning; and parts of it are rebuke. When we are warning people or rebuking them, it is so easy to become coldly critical; it is so easy to scold; it is even possible to take a cruel pleasure in seeing people wince under our verbal lash. But, even when he has to say hard things, the accent of John's voice is love. He had learned the lesson which every parent, every preacher, every teacher, every leader must learn; he had learned to speak the truth in love. John speaks about a commandment which is at one and the same time old and new. Some would take this as referring to the implied commandment in 1Jn_2:6 that he who abides in Jesus Christ must live the same kind of life as his Master lived. But almost certainly John is thinking of the words of Jesus in the Fourth Gospel: "A new commandment I give to you, That you love one another; even as I have loved you, that you also love one another" (Joh_13:34). In what sense was that commandment both old and new? (i) It was old in the sense that it was already there in the Old Testament. Did not the Law say, "Thou shalt love thy neighbour as thyself'? (Lev_19:18). It was old in the sense that this was not the first time that John's hearers had heard it. From the very first day of their entry into the Christian life they had been taught that the law of love must be the law of their lives. This commandment went a long way back in history and a long way back in the lives of those to whom John was speaking. (ii) It was new in that it had been raised to a completely new standard in the life of Jesus--and it was as Jesus had loved men that men were now to love each other. It could well be said that men did not really know what love was until they saw it in him. In every sphere of life it is possible for a thing to be old in the sense that it has for long existed and yet to reach a completely new standard in someone's performance of it. A game may become a new game to a man when he has seen some master play it. A piece of music may become a new thing to a man when he has heard some great orchestra play it under the baton of some master conductor. Even a dish of food can become a new thing to a man when he tastes it after it has been prepared by someone with a genius for cooking. An old thing can become a new experience in the hands of a master. In Jesus love became new in two directions. (a) It became new in the extent to which it reached. In Jesus love reached out to the sinner. To the orthodox Jewish Rabbi the sinner was a person whom God wished to destroy. "There is joy in heaven," they said, "when one sinner is obliterated from the earth." But Jesus was the friend of outcast men and women and of sinners, and he was sure that there was joy in heaven when one sinner came home. In Jesus love reached out to the Gentile. As the Rabbis saw it: "The Gentiles were created by God to be fuel for the fires of Hell." But in Jesus God so loved the world that he gave his Son. Love became new in Jesus because he widened its boundaries until there were none outside its embrace. (b) It became new in the lengths to which it would go. No lack of response, nothing that men could ever do to him, could turn Jesus' love to hate. He could even pray for God's mercy on those who were nailing him to his Cross. The commandment to love was old in the sense that men had known of it for long; but it was new because in Jesus Christ love had reached a standard which it had never reached before and it was by that standard that men were bidden to love. THE DEFEAT OF THE DARK (1Jn_2:7-8 continued) John goes on to say that this commandment of love is true in Jesus Christ and true in the people to whom he is writing. To John, as we have seen, truth was not only something to be grasped with the mind; it was something to be done. What he means is that the commandment to love one another is the highest truth; in Jesus Christ we can see that commandment in all the glory of its fullness; in him that commandment is true; and in the Christian we can see it, not in the fullness of its truth but coming true. For John, Christianity is progress in love. He goes on to say that the light is shining and the darkness is passing away. This must be read in context. By the time John wrote, at the end of the first century, men's ideas were changing. In the very early days they had looked for the Second Coming of Jesus as a sudden and shattering event within their own life time. When that did not happen, they did not abandon the hope but allowed experience to change it. To John the Second Coming of Christ is not one sudden, dramatic event but a process in which the darkness is steadily being defeated by the light; and the end of the process will be a world in which the darkness is totally defeated and the light triumphant. In this passage and in 1Jn_2:10-11, the light is identified with love and the dark with hate. That is to say, the end of this process is a world where love reigns supreme and hate is banished for ever. Christ has come in the individual heart when a man's whole being is ruled by love; and he will have come in the world of men when all men obey his commandment of love. The coming and reign of Jesus is identical with the coming and reign of love. LOVE AND HATE, AND LIGHT AND DARK (1Jn_2:9-11) 2:9-11 He who says that he is in the light, and who at the same time hates his brother, is still in the darkness. He who loves his brother abides in the light, and there is nothing in him which makes him stumble. He who hates his brother is in the darkness and he is walking in darkness, and he does not know where he is going, because the darkness has blinded his eyes. The first thing which strikes us about this passage is the way in which John sees personal relationships in terms of black and white. In regard to our brother man, it is a case of either love or hate; as John sees it, there is no such thing as neutrality in personal relationships. As Westcott put it: "Indifference is impossible; there is no twilight in the spiritual world." It is further to be noted that what John is speaking about is a man's attitude to his brother, that is, to the man next door, the man beside whom he lives and works, the man with whom he comes into contact every day. There is a kind of Christian attitude which enthusiastically preaches love to people in other lands, but has never sought any kind of fellowship with its next door neighbour or even managed to live at peace within its own family circle. John insists on love for the man with whom we are in daily contact. As A. E. Brooke puts it, this is not "vapid philosophy, or a pretentious cosmopolitanism"; it is immediate and practical. John was perfectly right when he drew his sharp distinction between light and dark, love and hate, without shades and halfway stages. Our brother cannot be disregarded; he is part of the landscape. The question is how, do we regard him? (i) We may regard our brother man as negligible. We can make all our plans without taking him into our calculations at all. We can live on the assumption that his need and his sorrow and his welfare and his salvation have nothing to do with us. A man may be so self-centred often quite unconsciously that in his world no one matters except himself. (ii) We may regard our brother man with contempt. We may treat him as a fool in comparison with our intellectual attainment and as one whose opinions are to be brushed aside. We may regard him much as the Greeks regarded slaves, a necessary lesser breed, useful enough for the menial duties of life, but not to be compared with themselves. (iii) We may regard our brother man as a nuisance. We may feel that law and convention have given him a certain claim upon us, but that claim is nothing more than an unfortunate necessity. Thus a man may regard any gift he has to make to charity and any tax he has to pay for social welfare as regrettable. Some in their heart of hearts regard those who are in poverty or in sickness and those who are under-privileged as mere nuisances. (iv) We may regard our brother man as an enemy. If we regard competition as the principle of life, that is bound to be so. Every other man in the same profession or trade is a potential competitor and, therefore, a potential enemy. (v) We may regard our brother man as a brother. We may regard his needs as our needs, his interests as our interests, and to be in fellowship with him as the true joy of life. THE EFFECT OF LOVE AND HATE (1Jn_2:9-11 continued) John has something further to say. As he sees it, our attitude to our brother man has an effect not only on him but also on ourselves. (i) If we love our brother, we are walking in the light and there is nothing in us which causes us to stumble. The Greek could mean that, if we love our brother, there is nothing in us which causes others to stumble and, of course, that would be perfectly true. But it is much more likely that John is saying that, if we love our brother, there is nothing in us which causes ourselves to stumble. That is to say, love enables us to make progress in the spiritual life and hatred makes progress impossible. When we think of it, that is perfectly obvious. If God is love and if the new commandment of Christ is love, then love brings us nearer to men and to God and hatred separates us from men and from God. We ought always to remember that he who has in his heart hatred, resentment and the unforgiving spirit, can never grow up in the spiritual life. (ii) John goes on to say that he who hates his brother walks in darkness and does not know where he is going, because the darkness has blinded him. That is to say, hatred makes a man blind and this, too, is perfectly obvious. When a man has hatred in his heart, his powers of judgment are obscured; he cannot see an issue clearly. It is no uncommon sight to see a man opposing a good proposal simply because he dislikes, or has quarrelled with, the man who made it. Again and again progress in some scheme of a church or an association is held up because of personal animosities. No man is fit to give a verdict on anything while he has hatred in his heart; and no man can rightly direct his own life when hatred dominates him. Love enables a man to walk in the light; hatred leaves him in the dark--even if he does not realise that it is so. REMEMBERING WHO WE ARE (1Jn_2:12-14) 2:12-14 I am writing to you, little children, Because your sins are forgiven you through his name. I am writing to you, fathers, Because you have come to know him who is from the beginning. I am writing to you, young men, Because you have overcome the Evil One. I have written to you, little ones, Because you have come to know the Father. I have written to you, fathers, Because you have come to know him who is from the beginning. I have written to you, young men, Because you are strong, And the word of God abides in you, And you have overcome the Evil One. This is a very lovely passage and yet for all its beauty it has its problems of interpretation. We may begin by noting two things which are certain. First, as to its form, this passage is not exactly poetry but it is certainly poetical and strongly rhythmical. Therefore, it is to be interpreted as poetry ought to be. Second, as to its contents, John has been warning his people of the perils of the dark and the necessity of walking in the light and now he says that in every case their best defence is to remember what they are and what has been done for them. No matter who they are, their sins have been forgiven; no matter who they are, they know him who is from the beginning; no matter who they are, they have the strength which can face and overcome the Evil One. When Nehemiah was urged to seek a cowardly safety, his answer was: "Should such a man as I flee?" (Neh_6:11). And when the Christian is tempted, his answer may well be: "Should such a man as I stoop to this folly or stain my hands with this evil?" The man who is forgiven, who knows God and who is aware that he can draw on a strength beyond his own, has a great defence against temptation in simply remembering these things. But in this passage there are problems. The first is quite simple. Why does John say three times I am writing and three times I have written? The Vulgate translates both by the present tense scribo); and it has been argued that John varies the tense simply to avoid the monotony that six successive present tenses would bring. It has also been argued that the past tenses are what Greek calls the epistolary aorist. Greek letter-writers had a habit of using the past instead of the present tense because they put themselves in the position of the reader. To the writer of a letter a thing may be present because at the moment he is doing it; but to the reader of the letter it will be past because by that time it has been done. To take a simple instance, a Greek letter-writer might equally well say, "I am going to town today," or "I went to town today." That is the Greek epistolary or letter-writer's aorist. if that be the case here, there is no real difference between John's I am writing and I have written. More likely the explanation is this. When John says I am writing he is thinking of what he is at the moment writing and of what he still has to say; when he says I have written he is thinking of what has already been written and his readers have already read. The sense would then be that the whole letter, the part already written, the part being written and the part still to come, is all designed to remind Christians of who and whose they are and of what has been done for them. For John it was of supreme importance that the Christian should remember the status and the benefits he has in Jesus Christ, for these would be his defence against error and against sin. AT EVERY STAGE (1Jn_2:12-14 continued) The second problem which confronts us is more difficult, and also more important. John uses three titles of the people to whom he is writing. He calls them little children; in 1Jn_2:12 the Greek is teknia (G5040) and in 1Jn_2:13 paidia (G3816); teknia (G5040) indicates a child young in age and paidia (G3816) a child young in experience, and, therefore, in need of training and discipline. He calls them fathers. He calls them young men. The question then is: to whom is John writing and three answers have been given. (i) It is suggested that we are to take these words as representing three age groups in the church--children, fathers, and young men. The children have the sweet innocence of childhood and of forgiveness. The fathers have the mature wisdom which Christian experience can bring. The young men have the strength which enables them to win their personal battle with the Evil One. That is most attractive; but there are three reasons which make us hesitate to adopt it as the only meaning of the passage. (a) Little children is one of John's favourite expressions. He also uses it in 1Jn_2:1; 1Jn_2:28; 1Jn_3:7; 1Jn_4:4; 1Jn_5:21; and it is clear in the other cases that he is not thinking of little children in terms of age but of Christians whose spiritual father he is. By this time he must have been very nearly a hundred years old; all the members of his churches were of a far younger generation and to him they were all little children in the same way as a teacher or professor may still think of his boys after the boys have long since become men. (b) The fact that the passage is kin to poetry makes us think twice before insisting that so literal a meaning must be given to the words and so cut and dried a classification be taken as intended. Literalism and poetry do not go comfortably hand in hand. (c) Perhaps the greatest difficulty is that the blessings of which John speaks are not the exclusive possession of any one age group. Forgiveness does not belong to the child alone; a Christian may be young in the faith, and yet have a wonderful maturity; strength to overcome the tempter does not--thank God--belong to youth alone. These blessings are the blessings not of any one age but of the Christian life. We do not say that there is no thought of age groups in this. There almost certainly is; but John has a way of saying things which can be taken in two ways, a narrower and a wider; and, while the narrower meaning is here, we must go beyond it to find the full meaning. (ii) It is suggested that we are to find two groups here. The argument is that little children describes Christians in general and that Christians in general are then divided into two groups, the fathers and the young men, that is, the young and the old, the mature and the as yet immature. That is perfectly possible, because John's people must have become so used to hearing him call them my little children that they would not connect the words with age at all but would always include themselves in that address. (iii) It is suggested that in every case the words include all Christians and that no classification is intended. All Christians are like little children, for all can regain their innocence by the forgiveness of Jesus Christ. All Christians are like fathers, like full-grown, responsible men, who can think and learn their way deeper and deeper into the knowledge of Jesus Christ. All Christians are like young men, with a vigorous strength to fight and win their battles against the tempter and his power. It seems to us that indeed this is John's wider meaning. We may begin by taking his words as a classification of Christians into three age groups;, but we come to see that the blessings of each group are the blessings of all the groups and that each one of us finds himself included in all of them. GOD'S GIFTS IN CHRIST (1Jn_2:12-14 continued) This passage finely sets out God's gifts to all men in Jesus Christ. (i) There is the gift of forgiveness through Jesus Christ. This was the essential message of the gospel and of the early preachers. They were sent out to preach repentance and remission of sins (Luk_24:47). It was Paul's message at Antioch in Pisidia that to men there was proclaimed through Jesus Christ forgiveness of sins (Act_13:38). To be forgiven is to be at peace with God and that is precisely the gift that Jesus brought to men. John uses the curious phrase through his name (1Jn_2:12). Forgiveness comes through the name of Jesus Christ. The Jews used the name in a very special way. The name is not simply that by which a person is called; it stands for the whole character of a person in so far as it has been made known to men. This use is very common in the Book of Psalms. "Those who know thy name put their trust in thee" (Psa_9:10). This clearly does not mean that those who know that God is called Yahweh (H3068 and H3069) will put their trust in him; it means that those who know God's nature in so far as it has been revealed to men will be ready to put their trust in him, because they know what he is like. The Psalmist prays: "For thy name's sake, O Lord, pardon my guilt" (Psa_25:11), which to all intents and purposes means for thy love and mercy's sake. The grounds of the Psalmist's prayer are the character of God as he knows it to be. "For thy name's sake," prays the Psalmist, "lead me, and guide me" (Psa_31:3). He can bring his request only because he knows the name--the character of God. "Some boast of chariots," says the Psalmist, "and some of horses; but we boast of the name of the Lord our God" (Psa_20:7). Some people put their trust in earthly helps but we will trust God because we know his nature. So, then, John means that we are assured of forgiveness because we know the character of Jesus Christ. We know that in him we see God. We see in him sacrificial love and patient mercy; therefore we know that God is like that; and, therefore. we can be sure that there is forgiveness for us. (ii) There is the gift of increasing knowledge o God. John no doubt was thinking of his own experience. He was an old man now; he was writing about A.D. 100. For seventy years he had lived with Christ and he had thought about him and come to know him better every day. For the Jew knowledge was not merely an intellectual thing. To know God was not merely to know him as the philosopher knows him, it was to know him as a friend knows him. In Hebrew to know is used of the relationship between husband and wife and especially of the sexual act, the most intimate of all relationships (compare Gen_4:1). When John spoke of the increasing knowledge of God, he did not mean that the Christian would become an ever more learned theologian; he meant that throughout the years he would become more and more intimately friendly with God. (iii) There is the gift of victorious strength. John looks on the struggle with temptation as a personal struggle. He does not speak in the abstract of conquering evil; he speaks of conquering the Evil One. He sees evil as a personal power which seeks to seduce us from God. Once Robert Louis Stevenson, speaking of an experience which he never told in detail, said, "You know the Caledonian Railway Station in Edinburgh? Once I met Satan there." There can be none of us who has not experienced the attack of the tempter, the personal assault on our virtue and on our loyalty. It is in Christ we receive the power to meet and to defeat this attack. To take a very simple human analogy we all know that there are some people in whose presence it is easy to be bad and some in whose presence it is necessary to be good. When we walk with Jesus, we are walking with him whose company can enable us to defeat the assaults of the Evil One. RIVALS FOR THE HUMAN HEART (1Jn_2:15-17) 2:15-17 Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For everything that is in the world--the flesh's desire, the eye's desire, life's empty pride--does not come from the Father but comes from the world. And the world is passing away, and so is its desire; but he who does God's will abides for ever. It was characteristic of ancient thought to see the world in terms of two conflicting principles. We see this very vividly in Zoroastrianism, the religion of the Persians. That was a religion with which the Jews had been brought into contact and which had left a mark upon their thinking. Zoroastrianism saw the world as the battle-ground between the opposing forces of the light and the dark. The god of the light was Ahura-Mazda, the god of the dark was Ahura-Mainyu; and the great decision in life was which side to serve. Every man had to decide to ally himself either with the light or with the dark; that was a conception which the Jews knew well. But for the Christian the cleavage between the world and the Church had another background. The Jews had for many centuries a basic belief which divided time into two ages, this present age, which was wholly evil, and the age to come, which was the age of God and, therefore, wholly good. It was a basic belief of the Christian that in Christ the age to come had arrived; the Kingdom of God was here. But the Kingdom of God had not arrived in and for the world; it had arrived only in and for the Church. Hence the Christian was bound to draw a contrast. The life of the Christian within the Church was the life of the age to come, which was wholly good; on the other hand the world was still living in this present age, which was wholly evil. It followed inevitably that there was a complete cleavage between the Church and the world, and that there could be no fellowship, and even no compromise, between them. But we must be careful to understand what John meant by the world, the kosmos (G2889). The Christian did not hate the world as such. It was God's creation; and God made all things well. Jesus had loved the beauty of the world; not even Solomon in all his glory was arrayed like one of the scarlet anemones which bloomed for a day and died. Jesus again and again took his illustrations from the world. In that sense the Christian did not hate the world. The earth was not the devil's; the earth was the Lord's and the fullness thereof. But kosmos (G2889) acquired a moral sense. It began to mean the world apart from God. C. H. Dodd defines this meaning of kosmos (G2889): "Our author means human society in so far as it is organized on wrong principles, and characterized by base desires, false values, and egoism." In other words, to John the world was nothing other than pagan society with its false values and its false gods. The world in this passage does not mean the world in general, for God loved the world which he had made; it means the world which, in fact, had forsaken the God who made it. It so happened that there was a factor in the situation of John's people which made the circumstances even more perilous. It is clear that, although they might be unpopular, they were not undergoing persecution. They were, therefore, under the great and dangerous temptation to compromise with the world. It is always difficult to be different, and it was specially difficult for them. To this day the Christian cannot escape the obligation to be different from the world. In this passage John sees things as he always sees them--in terms of black and white. As Westcott has it: "There cannot be a vacuum in the soul." This is a matter in which there is no neutrality; a man either loves the world or he loves God, Jesus himself said, "No one can serve two masters" (Mat_6:24). The ultimate choice remains the same. Are we to accept the world's standards or the standards of God? THE LIFE IN WHICH THERE IS NO FUTURE (1Jn_2:15-17 continued) John has two things to say about the man who loves the world and compromises with it. First, he sets out three sins which are typical of the world. (i) There is the flesh's desire. This means far more than what we mean by sins o the flesh. To us that expression has to do exclusively with sexual sin. But in the New Testament the flesh is that part of our nature which. when it is without the grace of Jesus Christ, offers a bridgehead to sin. It includes the sins of the flesh but also all worldly ambitions and selfish aims. To be subject to the flesh's desire is to judge everything in this world by purely material standards. It is to live a life dominated by the senses. It is to be gluttonous in food; effeminate in luxury; slavish in pleasure; lustful and lax in morals; selfish in the use of possessions; regardless of all the spiritual values; extravagant in the gratification of material desires. The flesh's desire is regardless of the commandments of God, the judgment of God, the standards of God and the very existence of God. We need not think of this as the sin of the gross sinner. Anyone who demands a pleasure which may be the ruin of someone else, anyone who has no respect for the personalities of other people in the gratification of his own desires, anyone who lives in luxury while others live in want, anyone who has made a god of his own comfort and of his own ambition in any part of life, is the servant of the flesh's desire. (ii) There is the eye's desire. This, as C. H. Dodd puts it is "the tendency to be captivated by outward show." It is the spirit which identifies lavish ostentation with real prosperity. It is the spirit which can see nothing without wishing to acquire it and which, having acquired it, flaunts it. It is the spirit which believes that happiness is to be found in the things which money can buy and the eve can see; it has no values other than the material. (iii) There is life's empty pride. Here John uses a most vivid Greek word, alazoneia (G212). To the ancient moralists the alazon (G213) was the man who laid claims to possessions and to achievements which did not belong to him in order to exalt himself. The alazon (G213) is the braggart; and C. H. Dodd calls alazoneia (G212), pretentious egoism. Theophrastus, the great Greek master of the character study, has a study of the Alazon (G213), he stands in the harbour and boasts of the ships that he has at sea; he ostentatiously sends a messenger to the bank when he has a shilling to his credit; he talks of his friends among the mighty and of the letters he receives from the famous. He details at length his charitable benefactions and his services to the state. All that he occupies is a hired lodging, but he talks of buying a bigger house to match his lavish entertaining. His conversation is a continual boasting about things which he does not possess and all his life is spent in an attempt to impress everyone he meets with his own non-existent importance. As John sees him, the man of the world is the man who judges everything by his appetites, the man who is the slave of lavish ostentation, the boastful braggart who tries to make himself out a far bigger man than he is. Then comes John's second warning. The man who attaches himself to the world's aims and the world's ways is giving his life to things which literally have no future. All these things are passing away and none has any permanency. But the man who has taken God as the centre of his life has given himself to the things which last for ever. The man of the world is doomed to disappointment; the man of God is certain of lasting joy. THE TIME OF THE LAST HOUR (1Jn_2:18) 2:18 Little children, it is the time of the last hour; and now many antichrists have risen, just as you heard that Antichrist was to come. That is how we know that it is the time of the last hour. It is important that we should understand what John means when he speaks of the time of the last hour. The idea of the last days and of the last hour runs all through the Bible; but there is a most interesting development in its meaning. (i) The phrase occurs frequently in the very early books of the Old Testament. Jacob, for instance, before his death assembles his sons to tell them what will befall them in the last days (Gen_49:1; compare Num_24:14). At that time the last days were when the people of Israel would enter into the Promised Land, and would at last enter into full enjoyment of the promised blessings of God. (ii) The phrase frequently occurs in the prophets. In the last days the mountain of the Lord shall be established as the highest of the mountains, and shall be raised above the hills, and all nations shall flow to it (Isa_2:2; Mic_4:1). In the last days God's Holy City will be supreme; and Israel will render to God the perfect obedience which is his due (compare Jer_23:20; Jer_30:24; Jer_48:47). In the last days there will be the supremacy of God and the obedience of his people. (iii) In the Old Testament itself, and in the times between the Old and the New Testaments, the last days become associated with the Day of the Lord. No conception is more deeply interwoven into Scripture than this. The Jews had come to believe that all time was divided into two ages. In between this present age, which was wholly evil, and the age to come, which was the golden time of God's supremacy there was the Day of the Lord, the last days, which would be a time of terror, of cosmic dissolution and of judgment, the birthpangs of the new age. The last hour does not mean a time of annihilation whose end will be a great nothingness as there was at the beginning. In biblical thought the last time is the end of one age and the beginning of another. It is last in the sense that things as they are pass away; but it leads not to world obliteration but to world re-creation. Here is the centre of the matter. The question then becomes: "Will a man be wiped out in the judgment of the old or will he enter into the glory of the new?" That is the alternative with which John--like all the biblical writers--is confronting men. Men have the choice of allying themselves with the old world, which is doomed to dissolution, or of allying themselves with Christ and entering into the new world, the very world of God. Here lies the urgency. If it was a simple matter of utter obliteration, no one could do anything about it. But it is a matter of re-creation, and whether a man will enter the new world or not depends on whether or not he gives his life to Jesus Christ. In fact John was wrong. It was not the last hour for his people. Eighteen hundred years have gone by and the world still exists. Does the whole conception, then, belong to a sphere of thought which must be discarded? The answer is that in this conception there is an eternal relevance. Every hour is the last hour. In the world there is a continual conflict between good and evil, between God and that which is anti-God. And in every moment and in every decision a man is confronted with the choice of allying himself either with God or with the evil forces which are against God; and of thereby ensuring, or failing to ensure, his own share in eternal life. The conflict between good and evil never stops; therefore, the choice never stops; therefore, in a very real sense every hour is the last hour. THE ANTICHRIST (1Jn_2:18 continued) In this verse we meet the conception of Antichrist. Antichrist is a word which occurs only in John's letters in the New Testament ; but it is the expression of an idea which is as old as religion itself. From its derivation Antichrist can have two meanings. Anti (G473) is a Greek preposition which can mean either against or in place of. Strategos (G4755) is the Greek word for a commander, and antistrategos can mean either the hostile commander or the deputy commander. Antichrist can mean either the opponent of Christ or the one who seeks to put himself in the place of Christ. In this case the meaning will come to the same thing, but with this difference. If we take the meaning to be the one who is opposed to Christ, the opposition is plain. If we take the meaning to be the one who seeks to put himself in the place of Christ, Antichrist can be one who subtly tries to take the place of Christ from within the church and the Christian community. The one will be an open opposition; the other a subtle infiltration. We need not choose between these meanings, for Antichrist can act in either way. The simplest way to think of it is that Christ is the incarnation of God and goodness, and Antichrist is the incarnation of the devil and evil. We began by saying that this is an idea which is as old as religion itself; men have always felt that in the universe there is a power which is in opposition to God. One of its earliest forms occurs in the Babylonian legend of creation. According to it there was in the very beginning a primeval sea monster called Tiamat; this sea monster was subdued by Marduk but not killed; it was only asleep and the final battle was still to come. That mythical idea of the primeval monster occurs in the Old Testament again and again. There the monster is often called Rahab or the crooked serpent or leviathan. "Thou didst crush Rahab like a carcass," says the Psalmist (Psa_89:10). "His hand pierced the fleeing serpent," says Job (Job_26:13). Isaiah speaking of the arm of the Lord, says, "Was it not thou that didst cut Rahab in pieces, that didst pierce the dragon?" (Isa_51:9). Isaiah writes: "In that day the Lord with his hard and great and strong sword will punish leviathan the fleeing serpent, leviathan the twisting serpent, and he will slay the dragon that is in the sea" (Isa_27:1). All these are references to the primeval dragon. This idea is obviously one which belongs to the childhood of mankind and its basis is that in the universe there is a power hostile to God. Originally this power was conceived of as the dragon. Inevitably as time went on it became personalized. Every time there arose a very evil man who seemed to be setting himself against God and bent on the obliteration of his people, the tendency was to identify him with this anti-God force. For instance, about 168 B.C. there emerged the figure of Antiochus Epiphanes, King of Syria. He resolved on a deliberate attempt to eliminate Judaism from this earth. He invaded Jerusalem, killed thousands of Jews, and sold tens of thousands into slavery. To circumcise a child or to own a copy of the Law was made a crime punishable by instant death. In the Temple courts was erected a great altar to Zeus. Swine's flesh was offered on it. The Temple chambers were made into public brothels. Here was a cold-blooded effort to wipe out the Jewish religion. It was Antiochus whom Daniel called "The abomination that makes desolate" (Dan_11:31; Dan_12:11). Here men thought was the anti-God force become flesh. It was this same phrase that men took in the days of Mark's gospel when they talked of "The Abomination of Desolation"--"The Appalling Horror," as Moffatt translates it--being set up in the Temple (Mar_13:14; Mat_24:15). Here the reference was to Caligula, the more than half-mad Roman Emperor, who wished to set up his own image in the Holy of Holies in the Temple. It was felt that this was the act of anti-God incarnate. In 2Th_2:3-4, Paul speaks of "the man of sin," the one who exalts himself above all that is called God and all that is worshipped and who sets himself up in the very Temple of God. We do not know whom Paul was expecting, but again there is this thought of one who was the incarnation of everything which was opposed to God. In Revelation there is the beast (Rev_13:1; Rev_16:13; Rev_19:20; Rev_20:10). Here is very probably another figure. Nero was regarded by all as a human monster. His excesses disgusted the Romans and his savage persecution tortured the Christians. In due time he died; but he had been so wicked that men could not believe that he was really dead. And so there arose the Nero Redivivus, Nero resurrected, legend, which said that Nero was not dead but had gone to Parthia and would come with the Parthian hordes to descend upon men. He is the beast, the Antichrist, the incarnation of evil. All down history there have been these identifications of human figures with Antichrist. The Pope, Napoleon, Mussolini, Hitler, have all in their day received this identification. But the fact is that Antichrist is not so much a person as a principle, the principle which is actively opposed to God and which may well be thought of as incarnating itself in those men in every generation who have seemed to be the blatant opponents of God. THE BATTLE OF THE MIND (1Jn_2:18 continued) John has a view of Antichrist which is characteristically his own. To him the sign that Antichrist is in the world is the false belief and the dangerous teaching of the heretics. The Church had been well forewarned that in the last days false teachers would come. Jesus had said, "Many will come in my name, saying, I am he; and they will lead many astray" (Mar_13:6; compare Mat_24:5). Before he left them, Paul had warned his Ephesian friends: "After my departure fierce wolves will come in among you, not sparing the flock. And from among your own selves will arise men, speaking perverse things, to draw away the disciples after them" (Act_20:29-30). The situation which had been foretold had now arisen. But John had a special view of this situation. He did not think of Antichrist as one single individual figure but rather as a power of falsehood speaking in and through the false teachers. Just as the Holy Spirit was inspiring the true teachers and the true prophets, so there was an evil spirit inspiring the false teachers and the false prophets. The great interest and relevance of this is that for John the battleground was in the mind. The spirit of Antichrist was struggling with the Spirit of God for the possession of men's minds. What makes this so significant is that we can see exactly this process at work today. Men have brought the indoctrination of the human mind to a science. We see men take an idea and repeat it and repeat it and repeat it until it settles into the minds of others and they begin to accept it as true simply because they have heard it so often. This is easier today than ever it was with so many means of mass communication--books, newspapers, wireless, television, and the vast resources of modern advertising. A skilled propagandist can take an idea and infiltrate it into men's minds until, all unaware, they are indoctrinated with it. We do not say that John foresaw all this but he did see the mind as the field of operations for Antichrist. He no longer thought in terms of a single demonic figure but in terms of a force of evil deliberately seeking to pervade men's minds; and there is nothing more potent for evil than that. If there is one special task which confronts the Church today, it is to learn how to use the power of the media of mass communication to counteract the evil ideas with which the minds of men are being deliberately indoctrinated. THE SIFTING OF THE CHURCH (1Jn_2:19-21) 2:19-21 They have gone out from among us but they are not of our number. If they had been of our number, they would have remained with us. But things have happened as they have happened, that it may be clearly demonstrated that all of them are not of us. But you have received anointing from the Holy One and you all possess knowledge. I have not written this letter to you because you do not know the truth, but because you do know it and because no lie comes from the truth. As things have turned out, John sees in the Church a time of sifting. The false teachers had voluntarily left the Christian fellowship; and that fact had shown that they did not really belong there. They were aliens and their own conduct had shown it to be so. The last phrase of 1Jn_2:19 can have two meanings. (i) It may mean, as in our translation: "All of them are not of us," or, as we might better put it, "None of them are from us." That is to say, however attractive some of them may be and however fine their teaching sounds, they are all alike alien to the Church. (ii) It is just possible that what the phrase means is that these men have gone out from the Church to make it clear that "all who are in the Church do not really belong to it." As C. H. Dodd puts it: "Membership of the Church is no guarantee that a man belongs to Christ and not to Antichrist." As A. E. Brooke puts it although he does not agree that it is the meaning of the Greek "External membership is no proof of inward union." As Paul had it: "For not all who are descended from Israel belong to Israel" (Rom_9:6). A time such as had come upon John's people had its value, for it sifted the false from the true. In 1Jn_2:20 John goes on to remind his people that all of them possess knowledge. The people who had gone out were Gnostics who claimed that there had been given to them a secret, special and advanced knowledge which was not open to the ordinary Christian. John reminds his people that in matters of faith the humblest Christian need have no feeling of inferiority to the most learned scholar. There are, of course, matters of technical scholarship, of language, of history, which must be the preserve of the expert; but the essentials of the faith are the possession of every man. This leads John to his last point in this section. He writes to them, not because they did not know the truth, but because they did. Westcott puts it in this way: "The object of the apostle in writing was not to communicate fresh knowledge, but to bring into active and decisive use the knowledge which his readers already possessed." The greatest Christian defence is simply to remember what we know. What we need is not new truth, but that the truth which we already know become active and effective in our lives. This is an approach which Paul continually uses. He writes to the Thessalonians: "But concerning love of the brethren you have no need to have any one write to you, for you yourselves have been taught by God to love one another" (1Th_4:9). What they need is not new truth but to put into practice the truth they already know. He writes to the Romans: "I myself, am satisfied about you, my brethren, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. But on some points I have written to you very boldly by way of reminder, because of the grace given me by God" (Rom_15:14-15). What they need is not so much to be taught as to be reminded. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/barclay/ Chapter 3 REMEMBER THE PRIVILEGES OF THE CHRISTIAN LIFE (1Jn_3:1-2) 3:1-2 See what kind of love the Father has given to us, that we should be called the children of God--and such we indeed are. The reason why the world does not recognize us is that it did not recognize him. Beloved, even as things are we are children of God, and it has not yet been made clear what we shall be. We know that, if it shall be made clear, we shall be like him because we shall see him as he is. It may well be that the best illumination of this passage is the Scottish Paraphrase of it: Behold the amazing gift of love the Father hath bestow'd On us, the sinful sons of men, to call us sons of God! Concealed as yet this honour lies, by this dark world unknown, A world that knew not when he came, even God's eternal Son. High is the rank we now possess, but higher we shall rise; Though what we shall hereafter be is hid from mortal eyes. Our souls, we know, when he appears, shall bear his image bright; For all his glory, full disclosed, shall open to our sight. A hope so great, and so divine, may trials well endure; And purge the soul from sense and sin, as Christ himself is pure. John begins by demanding that his people should remember their privileges. It is their privilege that they are called the children of God. There is something even in a name. Chrysostom, in a sermon on how to bring up children, advises parents to give their boy some great scriptural name, to teach him repeatedly the story of the original bearer of the name, and so to give him a standard to live up to when he grows to manhood. So the Christian has the privilege of being called the child of God. Just as to belong to a great school, a great regiment, a great church, a great household is an inspiration to fine living, so, even more, to bear the name of the family of God is something to keep a man's feet on the right way and to set him climbing. But, as John points out, we are not merely called the children of God; we are the children of God. There is something here which we may well note. It is by the gift of God that a man becomes a child of God. By nature a man is the creature of God, but it is by grace that he becomes the child of God. There are two English words which are closely connected but whose meanings are widely different, paternity and fatherhood. Paternity describes a relationship in which a man is responsible for the physical existence of a child; fatherhood describes an intimate, loving, relationship. In the sense of paternity all men are children of God; but in the sense of fatherhood men are children of God only when he makes his gracious approach to them and they respond. There are two pictures, one from the Old Testament and one from the New, which aptly and vividly set out this relationship. In the Old Testament there is the covenant idea. Israel is the covenant people of God. That is to say, God on his own initiative had made a special approach to Israel; he was to be uniquely their God, and they were to be uniquely his people. As an integral part of the covenant God gave to Israel his law, and it was on the keeping of that law that the covenant relationship depended. In the New Testament there is the idea of adoption (Rom_8:14-17; 1Co_1:9; Gal_3:26-27; Gal_4:6-7). Here is the idea that by a deliberate act of adoption on the part of God the Christian enters into his family. While all men are children of God in the sense that they owe their lives to him, they become his children in the intimate and loving sense of the term only by an act of God's initiating grace and the response of their own hearts. Immediately the question arises: if men have that great honour when they become Christians, why are they so despised by the world? The answer is that they are experiencing only what Jesus Christ has already experienced. When he came into the world, he was not recognized as the Son of God; the world preferred its own ideas and rejected his. The same is bound to happen to any man who chooses to embark on the way of Jesus Christ. REMEMBER THE POSSIBILITIES OF THE CHRISTIAN LIFE (1Jn_3:1-2 continued) John, then, begins by reminding his people of the privileges of the Christian life. He goes on to set before them what is in many ways a still more tremendous truth, the great fact that this life is only a beginning. Here John observes the only true agnosticism. So great is the future and its glory that he will not even guess at it or try to put it into inevitably inadequate words. But there are certain things he does say about it. (i) When Christ appears in his glory, we shall be like him. Surely in John's mind there was the saying of the old creation story that man was made in the image and in the likeness of God (Gen_1:26). That was God's intention; and that was man's destiny. We have only to look into any mirror to see how far man has fallen short of that destiny. But John believes that in Christ a man will finally attain it, and at last bear the image and the likeness of God. It is John's belief that only through the work of Christ in his soul can a man reach the true manhood God meant him to reach. (ii) When Christ appears, we shall see him and be like him. The goal of all the great souls has been the vision of God. The end of all devotion is to see God. But that vision of God is not for the sake of intellectual satisfaction; it is in order that we may become like him. There is a paradox here. We cannot become like God unless we see him; and we cannot see him unless we are pure in heart, for only the pure in heart shall see God (Mat_5:8). In order to see God, we need the purity which only he can give. We are not to think of this vision of God as something which only the great mystics can enjoy. There is somewhere the story of a poor and simple man who would often go into a cathedral to pray; and he would always pray kneeling before the crucifix. Someone noticed that, though he knelt in the attitude of prayer, his lips never moved and he never seemed to say anything. He asked what he was doing kneeling like that and the man answered: "I look at him; and he looks at me." That is the vision of God in Christ that the simplest soul can have; and he who looks long enough at Jesus Christ must become like him. One other thing we must note. John is here thinking in terms of the Second Coming of Christ. It may be that we can think in the same terms; or it may be that we cannot think so literally of a coming of Christ in glory. Be that as it may, there will come for every one of us the day when we shall see Christ and behold his glory. Here there is always the veil of sense and time, but the day will come when that veil, too, will be torn in two. When death these mortal eyes shall seal, And still this throbbing heart, The rending veil shall thee reveal All glorious as thou art. Therein is the Christian hope and the vast possibility of the Christian life. THE OBLIGATION OF PURITY (1Jn_3:3-8) 3:3-8 Anyone who rests this hope on him purifies himself as he is pure. Anyone who commits sin commits lawlessness, and sin is lawlessness. And you know that he appeared that he might take away our sins and there is no sin in him. Anyone who abides in him does not sin. Anyone who sins has not seen him, and does not know him. Little children, let no one deceive you. He who does righteousness is righteous, even as he is righteous. He who does sin is of the devil, because the devil is a sinner from the beginning. The purpose for which the Son of God appeared was that he might destroy the works of the devil. John has just said that the Christian is on the way to seeing God and being like him. There is nothing like a great aim for helping a man to resist temptation. A novelist draws the picture of a young man who always refused to share in the lower pleasures to which his comrades often invited and even urged him. His explanation was that some day something fine was going to come to him, and he must keep himself ready for it. The man who knows that God is at the end of the road will make all life a preparation to meet him. This passage is directed against the Gnostic false teachers. As we have seen they produced more than one reason to justify sin. They said that the body was evil and that, therefore, there was no harm in sating its lusts, because what happened to it was of no importance. They said that the truly spiritual man was so armoured with the Spirit that he could sin to his heart's content and take no harm from it. They even said that the true Gnostic was under obligation both to scale the heights and to plumb the depths so that he might be truly said to know all things. Behind John's answer there is a kind of analysis of sin. He begins by insisting that no one is superior to the moral law. No one can say that it is quite safe for him to allow himself certain things, although they may be dangerous for others. As A. E. Brooke puts it: "The test of progress is obedience." Progress does not confer the privilege to sin; the further on a man is the more disciplined a character he will be. John goes on to imply certain basic truths about sin. (i) He tells us what sin is. It is the deliberate breaking of a law which a man well knows. Sin is to obey oneself rather than to obey God. (ii) He tells us what sin does. It undoes the work of Christ. Christ is the Lamb of God who takes away the sins of the world (Joh_1:29). To sin is to bring back what he came into the world to abolish. (iii) He tells us why sin is. It comes from the failure to abide in Christ. We need not think that this is a truth only for advanced mystics. It simply means this--so long as we remember the continual presence of Jesus, we will not sin; it is when we forget that presence that we sin. (iv) He tells us whence sin comes. It comes from the devil; and the devil is he who sins, as it were, on principle. That probably is the meaning of the phrase from the beginning (1Jn_3:8). We sin for the pleasure that we think it will bring to us; the devil sins as a matter of principle. The New Testament does not try to explain the devil and his origin; but it is quite convinced--and it is a fact of universal experience that in the world there is a power hostile to God; and to sin is to obey that power instead of God. (v) He tells us how sin is conquered. It is conquered because Jesus Christ destroyed the works of the devil. The New Testament often dwells on the Christ who faced and conquered the powers of evil (Mat_12:25-29; Luk_10:18; Col_2:15; 1Pe_3:22; Joh_12:31). He has broken the power of evil, and by his help that same victory can be ours. THE MAN WHO IS BORN OF GOD (1Jn_3:9) 3:9 Anyone who has been born of God does not commit sin, because his seed abides in him; and he cannot be a consistent and deliberate sinner, because he has been born of God. This verse bristles with difficulties, and yet it is obviously of the first importance to find out what it means. First, what does John mean by the phrase: "Because his seed abides in him"? There are three possibilities. (i) Frequently the Bible uses the word seed to mean a man's family and descendants. Abraham and his seed are to keep the covenant of God (Gen_17:9). God made his promise to Abraham and to his seed for ever (Luk_1:55). The Jews claim to be Abraham's seed (Joh_8:33; Joh_8:37). In Gal_3:1-29 , Paul speaks about Abraham's seed (Gal_3:16; Gal_3:29). If we take seed in that sense here, we need to take him as referring to God and then we get very good sense. "Anyone who has been born of God does not sin, because God's family constantly abide in God." God's family live so near to God that they may be said to abide in him. The man who lives like that has a strong defence against sin. (ii) It is human seed which produces human life, and the child may be said to have his father's seed in him. Now the Christian is reborn through God and, therefore, has God's seed in him. This was an idea with which the people of John's age were very familiar. The Gnostics said that God had sowed seeds into this world and through the action of these seeds the world was being perfected; and they claimed that it was the true Gnostics who had received these seeds. Some Gnostics said that man's body was a material and evil thing; but into some bodies Wisdom secretly sowed seeds and the truly spiritual men have these seeds of God for souls. This was closely connected with the Stoic belief that God was fiery spirit and a man's soul, that which gave him life and reason, was a spark (scintilla) of that divine fire which had come from God to reside in a man's body. If we take John's words this way, it means that every reborn man has the seed of God in him, and that, therefore, he cannot sin. There is no doubt that John's readers would know this idea. (iii) There is a much simpler idea. Twice at least in the New Testament the word of God is that which is said to bring rebirth to men. James has it: "Of his own will he brought us forth by the word of truth that we should be a kind of first fruits of his creatures" (Jas_1:18). The word of God is like the seed of God which produces new life. Peter has this idea even more clearly, "You have been born anew, not of perishable seed but of imperishable, through the living and abiding word of God" (1Pe_1:23). There the word of God is definitely identified with the imperishable seed of God. If we take it this way, John means that the man who is born of God cannot sin because he has the strength and guidance of the word of God within him. This third way is simplest and, on the whole best. The Christian is preserved from sin by the indwelling power of the word of God. THE MAN WHO CANNOT SIN (1Jn_3:9 continued) Second, this verse presents us with the problem of relating it with certain other things which John has already said about sin. Let us set the verse down, as it is in the Revised Standard Version: No one born of God commits sin; for God's nature abides in him, and he cannot sin because he is born of God. Taken at its face value this means that it is impossible for the man who is born of God to sin. Now John has already said, "if we say we have no sin, we deceive ourselves, and the truth is not in us"; and "if we say that we have not sinned, we make God a liar"; and he urges us to confess our sins (1Jn_1:8-10). He goes on to say, "if we do sin, we have an advocate with the Father in the person of Jesus Christ." On the face of it there is contradiction here. In the one place John is saying that man cannot be anything other than a sinner and that, there is an atonement for his sin. In the other place he is saying equally definitely that the man who is born of God cannot sin. What is the explanation? (i) John thinks in Jewish categories because he could do no other. We have already seen that he knew and accepted the Jewish picture of the two ages, this present age and the age to come. We have also seen that it was John's belief that, whatever the world was like, Christians by virtue of the work of Christ had already entered into the new age. It was exactly one of the characteristics of the new age that those who lived in it would be free from sin. In Enoch we read: "Then too will wisdom be bestowed on the elect, and they will all live and never again sin, either through heedlessness or through pride" (Enoch 5: 8). If that is true of the new age, it ought to be true of Christians who are living in it. But, in fact, it is still not true because Christians have not even yet escaped from the power of sin. We might then say that in this passage John is setting down the ideal of what should be and in the other two passages he is facing the actuality of what is. We might put it that he knows the ideal and confronts men with it; but also faces the facts and sees the cure in Christ for them. (ii) That may well be so but there is more to it. In the Greek there is a subtle difference in tenses which makes a very wide difference in meaning. In 1Jn_2:1 it is John's injunction that you may not sin. In that verse sin is in the aorist tense which indicates a particular and definite act. So what John is saying is quite clearly that Christians must not commit individual acts of sin; but if they do lapse into sin, they have in Christ an advocate to plead their cause and a sacrifice to atone. On the other hand, in our present passage in both cases sin is in the present tense and indicates habitual action. What John is saying may be put down in four stages. (a) The ideal is that in the new age sin is gone for ever. (b) Christians must try to make that true and with the help of Christ struggle to avoid individual acts of sin. (c) In fact all men have these lapses and when they do, they must humbly confess them to God, who will always forgive the penitent heart. (d) In spite of that, no Christian can possibly be a deliberate and consistent sinner; no Christian can live a life in which sin is dominant in all his actions. John is not setting before us a terrifying perfectionism; but he is demanding a life which is ever on the watch against sin, a life in which sin is not the normal accepted way but the abnormal moment of defeat. John is not saying that the man who abides in God cannot sin; but he is saying that the man who abides in God cannot continue to be a deliberate sinner. THE MARKS OF THE CHILDREN OF GOD (1Jn_3:10-18) 3:10-18 In this the children of God and the children of the devil are made plain; anyone who does not do righteousness is not of God, and neither is he who does not love his brother, because the message that we have heard from the beginning is the message that we should love one another, that we should not be like Cain, who was of the Evil One and slew his brother. And why did he slay him? Because his works were evil and his brother's works were just. Do not be surprised, brothers, if the world hates you. We know that we have passed from death to life, because we love the brothers. He who does not love remains in death. Anyone who hates his brother is a murderer. He does not possess eternal life abiding within him. In this we recognize his love, that he laid down his life for us; and we ought to lay down our life for the brothers. Whoever possesses enough for his livelihood in this world and sees his brother in need and shuts his heart against him, how does the love of God abide in him? My dear children, do not make love a matter of talking and of the tongue, but love in deed and in truth. This is a passage with a closely-knit argument and a kind of parenthesis in the middle. As Westcott has it: "Life reveals the children of God." There is no way of telling what a tree is other than by its fruits, and there is no way of telling what a man is other than by his conduct. John lays it down that any one who does not do righteousness is thereby demonstrated to be not of God. At present we shall omit the parenthesis and go straight on with the argument. Although John is a mystic, he has a very practical mind; and, therefore, he will not leave righteousness vague and undefined. Someone might say, "Very well, I accept the fact that the only thing which proves that a man belongs to God is the righteousness of his life. But what is righteousness?" John's answer is clear and unequivocal. To be righteous is to love our brother men. That, says John, is a duty about which we should never be in any doubt. And he goes on to adduce various reasons why that commandment is so central and so binding. (i) It is a duty which has been inculcated into the Christian from the first moment that he entered the Church. The Christian ethic can be summed up in the one word love and from the moment that a man pledges himself to Christ, he pledges himself to make love the mainspring of his life. (ii) For that very reason the fact that a man loves his brother men is the final proof that he has passed from death to life. As A. E. Brooke puts it: "Life is a chance of learning how to love." Life without love is death. To love is to be in the light; to hate is to remain in the dark. We need no further proof of that than to look at the face of a man who is in love and the face of a man who is full of hate; it will show the glory or the blackness in his heart. (iii) Further, not to love is to become a murderer. There can be no doubt that John is thinking of the words of Jesus in the Sermon on the Mount (Mat_5:21-22). Jesus said that the old law forbade murder but the new law declared that anger and bitterness and contempt were just as serious sins. Whenever there is hatred in the heart a man becomes a potential murderer. To allow hatred to settle in the heart is to break a definite commandment of Jesus. Therefore, the man who loves is a follower of Christ and the man who hates is no follower of his. (iv) There follows still another step in this closely-knit argument. A man may say, "I admit this obligation of love and I will try to fulfil it; but I do not know what it involves." John's answer (1Jn_3:16) is: "If you want to see what this love is, look at Jesus Christ. In his death for men on the Cross it is fully displayed." In other words, the Christian life is the imitation of Christ. "Have this mind among yourselves, which you have in Christ Jesus" (Php_2:5). "He left us an example that we should follow in his steps" (1Pe_2:21). No man can look at Christ and then say that he does not know what the Christian life is. (v) John meets one more possible objection. A man may say, "How can I follow in the steps of Christ? He laid down his life upon the Cross. You say I ought to lay down my life for the brothers. But opportunities so dramatic as that do not come into my life. What then?" John's answer is: "True. But when you see your brother in need and you have enough, to give to him of what you have is to follow Christ. To shut your heart and to refuse to give is to show that that love of God which was in Jesus Christ has no place in you." John insists that we can find plenty of opportunities to show forth the love of Christ in the life of the every day. C. H. Dodd writes finely on this passage: "There were occasions in the life of the early church, as there are certainly tragic occasions at the present day, for a quite literal obedience to this precept (i.e., to lay down our life for the brothers). But not all life is tragic; and yet the same principle of conduct must apply all through. Thus it may call for the simple expenditure of money we might have spent upon ourselves, to relieve the need of someone poorer. It is, after all, the same principle of action, though at a lower level of intensity: it is the willingness to surrender that which has value for our own life, to enrich the life of another. If such a minimum response to the law of charity, called for by such an everyday situation, is absent, then it is idle to pretend we are within the family of God, the realm in which love is operative as the principle and the token of eternal life." Fine words will never take the place of fine deeds; and no amount of talk of Christian love will take the place of a kindly action to a man in need, involving some self-sacrifice, for in that action the principle of the Cross is operative again. THE WORLD'S RESENTMENT OF THE CHRISTIAN WAY (1Jn_3:10-18 continued) In this passage there is a parenthesis; we return to it now. The parenthesis Isaiah 1Jn_3:11 and the conclusion drawn from it is in 1Jn_3:12. The Christian must not be like Cain who murdered his brother. John goes on to ask why Cain murdered his brother; and his answer is that it was because his works were evil and his brother's were good. Then he drops the remark: "Do not be surprised, brothers, if the world hates you." An evil man will instinctively hate a good man. Righteousness always provokes hostility in the minds of those whose actions are evil. The reason is that the good man is a walking rebuke to the evil man, even if he never speaks a word to him, his life passes a silent judgment. Socrates was the good man par excellence; Alcibiades was brilliant but erratic and often debauched. He used to say to Socrates: "Socrates, I hate you, because every time I meet you you show me what I am." The Wisdom of Solomon has a grim passage (Wis_2:10-20). In it the evil man is made to express his attitude to the good man: "Let us lie in wait for the righteous; because he is not for our turn, and he is clean contrary to our doings.... He was made to reprove our thoughts. He is grievous unto us even to behold: for his life is not like other men's, his ways are of another fashion. We are esteemed of him as counterfeits: he abstaineth from our ways as from filthiness." The very sight of the good man made the evil man hate him. Wherever the Christian is, even though he speak no word, he acts as the conscience of society; and for that very reason the world will often hate him. In ancient Athens the noble Aristides was unjustly condemned to death; and, when one of the jurymen was asked how he could have cast his vote against such a man, his answer was that he was tired of hearing Aristides called "The Just." The hatred of the world for the Christian is an ever-present phenomenon, and it is due to the fact that the worldly man sees in the Christian the condemnation of himself; he sees in the Christian what he is not and what in his heart of hearts he knows he ought to be; and, because he will not change, he seeks to eliminate the man who reminds him of the lost goodness. THE ONLY TEST (1Jn_3:19-24 a) 3:19-24a By this we know that we are of the truth, and by this we will reassure our heart before him, when our heart condemns us in anything, for God is greater than our hearts and knows all things. Beloved, if our heart does not condemn us, we can come confidently to God and receive from him whatever we ask, because we keep his commandments and do the things which are well pleasing to him. And this is his commandment, that we should believe in the name of his Son Jesus Christ and that we should love one another, even as he gave us his commandment. And he who keeps his commandment abides in him and he in him. Into the human heart there are bound to come doubts. Any man with a sensitive mind and heart must sometimes wonder if he really is a Christian at all. John's test is quite simple and far-reaching. It is love. If we feel love for our fellow-men welling up within our hearts, we can be sure that the heart of Christ is in us. John would have said that a so-called heretic whose heart was overflowing with love and whose life was beautiful with service, was far nearer Christ than someone who was impeccably orthodox, yet cold and remote from the needs of others. John goes on to say something which, as far as the Greek goes, can mean two things. That feeling of love can reassure us in the presence of God. Our hearts may condemn us but God is greater than our hearts. The question is: what is the meaning of this last phrase? (i) It could mean: since our hearts condemn us and God is infinitely greater than our hearts, God must condemn us even more. If we take it that way, it leaves us only with the fear of God and with nothing to say but: "God be merciful to me, a sinner." That is a possible translation and no doubt it is true; but it is not what John is saying in this context, for here he is thinking of our confidence in God and not our dread of him. (ii) The passage must therefore mean this. Our hearts condemn us--that is inevitable. But God is greater than our hearts; he knows all things. Not only does he know our sins; he also knows our love, our longings, the nobility that never fully works itself out, our penitence; and the greatness of his knowledge gives him the sympathy which can understand and forgive. It is this very knowledge of God which gives us our hope. "Man," as Thomas a Kempis said, "sees the deed, but God knows the intention." Men can judge us only by our actions, but God can judge us by the longings which never became deeds and the dreams which never came true. When Solomon was dedicating the Temple, he spoke of how David had wished to build a house for God and how that privilege had been denied to him. "It was in the heart of David, my father, to build a house for the name of the Lord God of Israel. And the Lord said unto David, my father, 'Whereas it was in your heart to build a house for my name, you did well that it was in your heart'" (1Ki_8:17-18). The French proverb says, "To know all is to forgive all." God judges us by the deep emotions of the heart; and, if in our heart there is love, then, however feeble and imperfect that love may be, we can with confidence enter into his presence. The perfect knowledge which belongs to God, and to God alone, is not our terror but our hope. THE INSEPARABLE COMMANDS (1Jn_3:19-24 a continued) John goes on to speak of the two things which are well-pleasing in God's sight, the two commandments on obedience to which our relationship to God depends. (i) We must believe in the name of his Son Jesus Christ. Here we have that use of the word name which is peculiar to the biblical writers. It does not mean simply the name by which a person is called; it means the whole nature and character of that person as far as it is known to us. The Psalmist writes: "Our help is in the name of the Lord" (Psa_124:8). Clearly that does not mean that our help lies in the fact that God is called Jehovah; it means that our help is in the love and mercy and power which have been revealed to us as the nature and character of God. So, then, to believe in the name of Jesus Christ, means to believe in the nature and character of Jesus Christ. It means to believe that he is the Son of God, that he does stand in relation to God in a way in which no other person in the universe ever stood or ever can stand, that he can perfectly reveal God to men and that he is the Saviour of our souls. To believe in the name of Jesus Christ is to accept him for what he really is. (ii) We must love one another, even as he gave us his commandment. This commandment is in Joh_13:34. We must love each other with that same selfless, sacrificial, forgiving love with which Jesus Christ loved us. When we put these two commandments together, we find the great truth that the Christian life depends on right belief and right conduct combined. We cannot have the one without the other. There can be no such thing as a Christian theology without a Christian ethic; and equally there can be no such thing as a Christian ethic without a Christian theology. Our belief is not real belief unless it issues in action; and our action has neither sanction nor dynamic unless it is based on belief. We cannot begin the Christian life until we accept Jesus Christ for what he is; and we have not accepted him in any real sense of the term until our attitude to men is the same as his own attitude of love. -Barclay's Daily Study Bible (NT) Chapter 3 REMEMBER THE PRIVILEGES OF THE CHRISTIAN LIFE (1Jn_3:1-2) 3:1-2 See what kind of love the Father has given to us, that we should be called the children of God--and such we indeed are. The reason why the world does not recognize us is that it did not recognize him. Beloved, even as things are we are children of God, and it has not yet been made clear what we shall be. We know that, if it shall be made clear, we shall be like him because we shall see him as he is. It may well be that the best illumination of this passage is the Scottish Paraphrase of it: Behold the amazing gift of love the Father hath bestow'd On us, the sinful sons of men, to call us sons of God! Concealed as yet this honour lies, by this dark world unknown, A world that knew not when he came, even God's eternal Son. High is the rank we now possess, but higher we shall rise; Though what we shall hereafter be is hid from mortal eyes. Our souls, we know, when he appears, shall bear his image bright; For all his glory, full disclosed, shall open to our sight. A hope so great, and so divine, may trials well endure; And purge the soul from sense and sin, as Christ himself is pure. John begins by demanding that his people should remember their privileges. It is their privilege that they are called the children of God. There is something even in a name. Chrysostom, in a sermon on how to bring up children, advises parents to give their boy some great scriptural name, to teach him repeatedly the story of the original bearer of the name, and so to give him a standard to live up to when he grows to manhood. So the Christian has the privilege of being called the child of God. Just as to belong to a great school, a great regiment, a great church, a great household is an inspiration to fine living, so, even more, to bear the name of the family of God is something to keep a man's feet on the right way and to set him climbing. But, as John points out, we are not merely called the children of God; we are the children of God. There is something here which we may well note. It is by the gift of God that a man becomes a child of God. By nature a man is the creature of God, but it is by grace that he becomes the child of God. There are two English words which are closely connected but whose meanings are widely different, paternity and fatherhood. Paternity describes a relationship in which a man is responsible for the physical existence of a child; fatherhood describes an intimate, loving, relationship. In the sense of paternity all men are children of God; but in the sense of fatherhood men are children of God only when he makes his gracious approach to them and they respond. There are two pictures, one from the Old Testament and one from the New, which aptly and vividly set out this relationship. In the Old Testament there is the covenant idea. Israel is the covenant people of God. That is to say, God on his own initiative had made a special approach to Israel; he was to be uniquely their God, and they were to be uniquely his people. As an integral part of the covenant God gave to Israel his law, and it was on the keeping of that law that the covenant relationship depended. In the New Testament there is the idea of adoption (Rom_8:14-17; 1Co_1:9; Gal_3:26-27; Gal_4:6-7). Here is the idea that by a deliberate act of adoption on the part of God the Christian enters into his family. While all men are children of God in the sense that they owe their lives to him, they become his children in the intimate and loving sense of the term only by an act of God's initiating grace and the response of their own hearts. Immediately the question arises: if men have that great honour when they become Christians, why are they so despised by the world? The answer is that they are experiencing only what Jesus Christ has already experienced. When he came into the world, he was not recognized as the Son of God; the world preferred its own ideas and rejected his. The same is bound to happen to any man who chooses to embark on the way of Jesus Christ. REMEMBER THE POSSIBILITIES OF THE CHRISTIAN LIFE (1Jn_3:1-2 continued) John, then, begins by reminding his people of the privileges of the Christian life. He goes on to set before them what is in many ways a still more tremendous truth, the great fact that this life is only a beginning. Here John observes the only true agnosticism. So great is the future and its glory that he will not even guess at it or try to put it into inevitably inadequate words. But there are certain things he does say about it. (i) When Christ appears in his glory, we shall be like him. Surely in John's mind there was the saying of the old creation story that man was made in the image and in the likeness of God (Gen_1:26). That was God's intention; and that was man's destiny. We have only to look into any mirror to see how far man has fallen short of that destiny. But John believes that in Christ a man will finally attain it, and at last bear the image and the likeness of God. It is John's belief that only through the work of Christ in his soul can a man reach the true manhood God meant him to reach. (ii) When Christ appears, we shall see him and be like him. The goal of all the great souls has been the vision of God. The end of all devotion is to see God. But that vision of God is not for the sake of intellectual satisfaction; it is in order that we may become like him. There is a paradox here. We cannot become like God unless we see him; and we cannot see him unless we are pure in heart, for only the pure in heart shall see God (Mat_5:8). In order to see God, we need the purity which only he can give. We are not to think of this vision of God as something which only the great mystics can enjoy. There is somewhere the story of a poor and simple man who would often go into a cathedral to pray; and he would always pray kneeling before the crucifix. Someone noticed that, though he knelt in the attitude of prayer, his lips never moved and he never seemed to say anything. He asked what he was doing kneeling like that and the man answered: "I look at him; and he looks at me." That is the vision of God in Christ that the simplest soul can have; and he who looks long enough at Jesus Christ must become like him. One other thing we must note. John is here thinking in terms of the Second Coming of Christ. It may be that we can think in the same terms; or it may be that we cannot think so literally of a coming of Christ in glory. Be that as it may, there will come for every one of us the day when we shall see Christ and behold his glory. Here there is always the veil of sense and time, but the day will come when that veil, too, will be torn in two. When death these mortal eyes shall seal, And still this throbbing heart, The rending veil shall thee reveal All glorious as thou art. Therein is the Christian hope and the vast possibility of the Christian life. THE OBLIGATION OF PURITY (1Jn_3:3-8) 3:3-8 Anyone who rests this hope on him purifies himself as he is pure. Anyone who commits sin commits lawlessness, and sin is lawlessness. And you know that he appeared that he might take away our sins and there is no sin in him. Anyone who abides in him does not sin. Anyone who sins has not seen him, and does not know him. Little children, let no one deceive you. He who does righteousness is righteous, even as he is righteous. He who does sin is of the devil, because the devil is a sinner from the beginning. The purpose for which the Son of God appeared was that he might destroy the works of the devil. John has just said that the Christian is on the way to seeing God and being like him. There is nothing like a great aim for helping a man to resist temptation. A novelist draws the picture of a young man who always refused to share in the lower pleasures to which his comrades often invited and even urged him. His explanation was that some day something fine was going to come to him, and he must keep himself ready for it. The man who knows that God is at the end of the road will make all life a preparation to meet him. This passage is directed against the Gnostic false teachers. As we have seen they produced more than one reason to justify sin. They said that the body was evil and that, therefore, there was no harm in sating its lusts, because what happened to it was of no importance. They said that the truly spiritual man was so armoured with the Spirit that he could sin to his heart's content and take no harm from it. They even said that the true Gnostic was under obligation both to scale the heights and to plumb the depths so that he might be truly said to know all things. Behind John's answer there is a kind of analysis of sin. He begins by insisting that no one is superior to the moral law. No one can say that it is quite safe for him to allow himself certain things, although they may be dangerous for others. As A. E. Brooke puts it: "The test of progress is obedience." Progress does not confer the privilege to sin; the further on a man is the more disciplined a character he will be. John goes on to imply certain basic truths about sin. (i) He tells us what sin is. It is the deliberate breaking of a law which a man well knows. Sin is to obey oneself rather than to obey God. (ii) He tells us what sin does. It undoes the work of Christ. Christ is the Lamb of God who takes away the sins of the world (Joh_1:29). To sin is to bring back what he came into the world to abolish. (iii) He tells us why sin is. It comes from the failure to abide in Christ. We need not think that this is a truth only for advanced mystics. It simply means this--so long as we remember the continual presence of Jesus, we will not sin; it is when we forget that presence that we sin. (iv) He tells us whence sin comes. It comes from the devil; and the devil is he who sins, as it were, on principle. That probably is the meaning of the phrase from the beginning (1Jn_3:8). We sin for the pleasure that we think it will bring to us; the devil sins as a matter of principle. The New Testament does not try to explain the devil and his origin; but it is quite convinced--and it is a fact of universal experience that in the world there is a power hostile to God; and to sin is to obey that power instead of God. (v) He tells us how sin is conquered. It is conquered because Jesus Christ destroyed the works of the devil. The New Testament often dwells on the Christ who faced and conquered the powers of evil (Mat_12:25-29; Luk_10:18; Col_2:15; 1Pe_3:22; Joh_12:31). He has broken the power of evil, and by his help that same victory can be ours. THE MAN WHO IS BORN OF GOD (1Jn_3:9) 3:9 Anyone who has been born of God does not commit sin, because his seed abides in him; and he cannot be a consistent and deliberate sinner, because he has been born of God. This verse bristles with difficulties, and yet it is obviously of the first importance to find out what it means. First, what does John mean by the phrase: "Because his seed abides in him"? There are three possibilities. (i) Frequently the Bible uses the word seed to mean a man's family and descendants. Abraham and his seed are to keep the covenant of God (Gen_17:9). God made his promise to Abraham and to his seed for ever (Luk_1:55). The Jews claim to be Abraham's seed (Joh_8:33; Joh_8:37). In Gal_3:1-29 , Paul speaks about Abraham's seed (Gal_3:16; Gal_3:29). If we take seed in that sense here, we need to take him as referring to God and then we get very good sense. "Anyone who has been born of God does not sin, because God's family constantly abide in God." God's family live so near to God that they may be said to abide in him. The man who lives like that has a strong defence against sin. (ii) It is human seed which produces human life, and the child may be said to have his father's seed in him. Now the Christian is reborn through God and, therefore, has God's seed in him. This was an idea with which the people of John's age were very familiar. The Gnostics said that God had sowed seeds into this world and through the action of these seeds the world was being perfected; and they claimed that it was the true Gnostics who had received these seeds. Some Gnostics said that man's body was a material and evil thing; but into some bodies Wisdom secretly sowed seeds and the truly spiritual men have these seeds of God for souls. This was closely connected with the Stoic belief that God was fiery spirit and a man's soul, that which gave him life and reason, was a spark (scintilla) of that divine fire which had come from God to reside in a man's body. If we take John's words this way, it means that every reborn man has the seed of God in him, and that, therefore, he cannot sin. There is no doubt that John's readers would know this idea. (iii) There is a much simpler idea. Twice at least in the New Testament the word of God is that which is said to bring rebirth to men. James has it: "Of his own will he brought us forth by the word of truth that we should be a kind of first fruits of his creatures" (Jas_1:18). The word of God is like the seed of God which produces new life. Peter has this idea even more clearly, "You have been born anew, not of perishable seed but of imperishable, through the living and abiding word of God" (1Pe_1:23). There the word of God is definitely identified with the imperishable seed of God. If we take it this way, John means that the man who is born of God cannot sin because he has the strength and guidance of the word of God within him. This third way is simplest and, on the whole best. The Christian is preserved from sin by the indwelling power of the word of God. THE MAN WHO CANNOT SIN (1Jn_3:9 continued) Second, this verse presents us with the problem of relating it with certain other things which John has already said about sin. Let us set the verse down, as it is in the Revised Standard Version: No one born of God commits sin; for God's nature abides in him, and he cannot sin because he is born of God. Taken at its face value this means that it is impossible for the man who is born of God to sin. Now John has already said, "if we say we have no sin, we deceive ourselves, and the truth is not in us"; and "if we say that we have not sinned, we make God a liar"; and he urges us to confess our sins (1Jn_1:8-10). He goes on to say, "if we do sin, we have an advocate with the Father in the person of Jesus Christ." On the face of it there is contradiction here. In the one place John is saying that man cannot be anything other than a sinner and that, there is an atonement for his sin. In the other place he is saying equally definitely that the man who is born of God cannot sin. What is the explanation? (i) John thinks in Jewish categories because he could do no other. We have already seen that he knew and accepted the Jewish picture of the two ages, this present age and the age to come. We have also seen that it was John's belief that, whatever the world was like, Christians by virtue of the work of Christ had already entered into the new age. It was exactly one of the characteristics of the new age that those who lived in it would be free from sin. In Enoch we read: "Then too will wisdom be bestowed on the elect, and they will all live and never again sin, either through heedlessness or through pride" (Enoch 5: 8). If that is true of the new age, it ought to be true of Christians who are living in it. But, in fact, it is still not true because Christians have not even yet escaped from the power of sin. We might then say that in this passage John is setting down the ideal of what should be and in the other two passages he is facing the actuality of what is. We might put it that he knows the ideal and confronts men with it; but also faces the facts and sees the cure in Christ for them. (ii) That may well be so but there is more to it. In the Greek there is a subtle difference in tenses which makes a very wide difference in meaning. In 1Jn_2:1 it is John's injunction that you may not sin. In that verse sin is in the aorist tense which indicates a particular and definite act. So what John is saying is quite clearly that Christians must not commit individual acts of sin; but if they do lapse into sin, they have in Christ an advocate to plead their cause and a sacrifice to atone. On the other hand, in our present passage in both cases sin is in the present tense and indicates habitual action. What John is saying may be put down in four stages. (a) The ideal is that in the new age sin is gone for ever. (b) Christians must try to make that true and with the help of Christ struggle to avoid individual acts of sin. (c) In fact all men have these lapses and when they do, they must humbly confess them to God, who will always forgive the penitent heart. (d) In spite of that, no Christian can possibly be a deliberate and consistent sinner; no Christian can live a life in which sin is dominant in all his actions. John is not setting before us a terrifying perfectionism; but he is demanding a life which is ever on the watch against sin, a life in which sin is not the normal accepted way but the abnormal moment of defeat. John is not saying that the man who abides in God cannot sin; but he is saying that the man who abides in God cannot continue to be a deliberate sinner. THE MARKS OF THE CHILDREN OF GOD (1Jn_3:10-18) 3:10-18 In this the children of God and the children of the devil are made plain; anyone who does not do righteousness is not of God, and neither is he who does not love his brother, because the message that we have heard from the beginning is the message that we should love one another, that we should not be like Cain, who was of the Evil One and slew his brother. And why did he slay him? Because his works were evil and his brother's works were just. Do not be surprised, brothers, if the world hates you. We know that we have passed from death to life, because we love the brothers. He who does not love remains in death. Anyone who hates his brother is a murderer. He does not possess eternal life abiding within him. In this we recognize his love, that he laid down his life for us; and we ought to lay down our life for the brothers. Whoever possesses enough for his livelihood in this world and sees his brother in need and shuts his heart against him, how does the love of God abide in him? My dear children, do not make love a matter of talking and of the tongue, but love in deed and in truth. This is a passage with a closely-knit argument and a kind of parenthesis in the middle. As Westcott has it: "Life reveals the children of God." There is no way of telling what a tree is other than by its fruits, and there is no way of telling what a man is other than by his conduct. John lays it down that any one who does not do righteousness is thereby demonstrated to be not of God. At present we shall omit the parenthesis and go straight on with the argument. Although John is a mystic, he has a very practical mind; and, therefore, he will not leave righteousness vague and undefined. Someone might say, "Very well, I accept the fact that the only thing which proves that a man belongs to God is the righteousness of his life. But what is righteousness?" John's answer is clear and unequivocal. To be righteous is to love our brother men. That, says John, is a duty about which we should never be in any doubt. And he goes on to adduce various reasons why that commandment is so central and so binding. (i) It is a duty which has been inculcated into the Christian from the first moment that he entered the Church. The Christian ethic can be summed up in the one word love and from the moment that a man pledges himself to Christ, he pledges himself to make love the mainspring of his life. (ii) For that very reason the fact that a man loves his brother men is the final proof that he has passed from death to life. As A. E. Brooke puts it: "Life is a chance of learning how to love." Life without love is death. To love is to be in the light; to hate is to remain in the dark. We need no further proof of that than to look at the face of a man who is in love and the face of a man who is full of hate; it will show the glory or the blackness in his heart. (iii) Further, not to love is to become a murderer. There can be no doubt that John is thinking of the words of Jesus in the Sermon on the Mount (Mat_5:21-22). Jesus said that the old law forbade murder but the new law declared that anger and bitterness and contempt were just as serious sins. Whenever there is hatred in the heart a man becomes a potential murderer. To allow hatred to settle in the heart is to break a definite commandment of Jesus. Therefore, the man who loves is a follower of Christ and the man who hates is no follower of his. (iv) There follows still another step in this closely-knit argument. A man may say, "I admit this obligation of love and I will try to fulfil it; but I do not know what it involves." John's answer (1Jn_3:16) is: "If you want to see what this love is, look at Jesus Christ. In his death for men on the Cross it is fully displayed." In other words, the Christian life is the imitation of Christ. "Have this mind among yourselves, which you have in Christ Jesus" (Php_2:5). "He left us an example that we should follow in his steps" (1Pe_2:21). No man can look at Christ and then say that he does not know what the Christian life is. (v) John meets one more possible objection. A man may say, "How can I follow in the steps of Christ? He laid down his life upon the Cross. You say I ought to lay down my life for the brothers. But opportunities so dramatic as that do not come into my life. What then?" John's answer is: "True. But when you see your brother in need and you have enough, to give to him of what you have is to follow Christ. To shut your heart and to refuse to give is to show that that love of God which was in Jesus Christ has no place in you." John insists that we can find plenty of opportunities to show forth the love of Christ in the life of the every day. C. H. Dodd writes finely on this passage: "There were occasions in the life of the early church, as there are certainly tragic occasions at the present day, for a quite literal obedience to this precept (i.e., to lay down our life for the brothers). But not all life is tragic; and yet the same principle of conduct must apply all through. Thus it may call for the simple expenditure of money we might have spent upon ourselves, to relieve the need of someone poorer. It is, after all, the same principle of action, though at a lower level of intensity: it is the willingness to surrender that which has value for our own life, to enrich the life of another. If such a minimum response to the law of charity, called for by such an everyday situation, is absent, then it is idle to pretend we are within the family of God, the realm in which love is operative as the principle and the token of eternal life." Fine words will never take the place of fine deeds; and no amount of talk of Christian love will take the place of a kindly action to a man in need, involving some self-sacrifice, for in that action the principle of the Cross is operative again. THE WORLD'S RESENTMENT OF THE CHRISTIAN WAY (1Jn_3:10-18 continued) In this passage there is a parenthesis; we return to it now. The parenthesis Isaiah 1Jn_3:11 and the conclusion drawn from it is in 1Jn_3:12. The Christian must not be like Cain who murdered his brother. John goes on to ask why Cain murdered his brother; and his answer is that it was because his works were evil and his brother's were good. Then he drops the remark: "Do not be surprised, brothers, if the world hates you." An evil man will instinctively hate a good man. Righteousness always provokes hostility in the minds of those whose actions are evil. The reason is that the good man is a walking rebuke to the evil man, even if he never speaks a word to him, his life passes a silent judgment. Socrates was the good man par excellence; Alcibiades was brilliant but erratic and often debauched. He used to say to Socrates: "Socrates, I hate you, because every time I meet you you show me what I am." The Wisdom of Solomon has a grim passage (Wis_2:10-20). In it the evil man is made to express his attitude to the good man: "Let us lie in wait for the righteous; because he is not for our turn, and he is clean contrary to our doings.... He was made to reprove our thoughts. He is grievous unto us even to behold: for his life is not like other men's, his ways are of another fashion. We are esteemed of him as counterfeits: he abstaineth from our ways as from filthiness." The very sight of the good man made the evil man hate him. Wherever the Christian is, even though he speak no word, he acts as the conscience of society; and for that very reason the world will often hate him. In ancient Athens the noble Aristides was unjustly condemned to death; and, when one of the jurymen was asked how he could have cast his vote against such a man, his answer was that he was tired of hearing Aristides called "The Just." The hatred of the world for the Christian is an ever-present phenomenon, and it is due to the fact that the worldly man sees in the Christian the condemnation of himself; he sees in the Christian what he is not and what in his heart of hearts he knows he ought to be; and, because he will not change, he seeks to eliminate the man who reminds him of the lost goodness. THE ONLY TEST (1Jn_3:19-24 a) 3:19-24a By this we know that we are of the truth, and by this we will reassure our heart before him, when our heart condemns us in anything, for God is greater than our hearts and knows all things. Beloved, if our heart does not condemn us, we can come confidently to God and receive from him whatever we ask, because we keep his commandments and do the things which are well pleasing to him. And this is his commandment, that we should believe in the name of his Son Jesus Christ and that we should love one another, even as he gave us his commandment. And he who keeps his commandment abides in him and he in him. Into the human heart there are bound to come doubts. Any man with a sensitive mind and heart must sometimes wonder if he really is a Christian at all. John's test is quite simple and far-reaching. It is love. If we feel love for our fellow-men welling up within our hearts, we can be sure that the heart of Christ is in us. John would have said that a so-called heretic whose heart was overflowing with love and whose life was beautiful with service, was far nearer Christ than someone who was impeccably orthodox, yet cold and remote from the needs of others. John goes on to say something which, as far as the Greek goes, can mean two things. That feeling of love can reassure us in the presence of God. Our hearts may condemn us but God is greater than our hearts. The question is: what is the meaning of this last phrase? (i) It could mean: since our hearts condemn us and God is infinitely greater than our hearts, God must condemn us even more. If we take it that way, it leaves us only with the fear of God and with nothing to say but: "God be merciful to me, a sinner." That is a possible translation and no doubt it is true; but it is not what John is saying in this context, for here he is thinking of our confidence in God and not our dread of him. (ii) The passage must therefore mean this. Our hearts condemn us--that is inevitable. But God is greater than our hearts; he knows all things. Not only does he know our sins; he also knows our love, our longings, the nobility that never fully works itself out, our penitence; and the greatness of his knowledge gives him the sympathy which can understand and forgive. It is this very knowledge of God which gives us our hope. "Man," as Thomas a Kempis said, "sees the deed, but God knows the intention." Men can judge us only by our actions, but God can judge us by the longings which never became deeds and the dreams which never came true. When Solomon was dedicating the Temple, he spoke of how David had wished to build a house for God and how that privilege had been denied to him. "It was in the heart of David, my father, to build a house for the name of the Lord God of Israel. And the Lord said unto David, my father, 'Whereas it was in your heart to build a house for my name, you did well that it was in your heart'" (1Ki_8:17-18). The French proverb says, "To know all is to forgive all." God judges us by the deep emotions of the heart; and, if in our heart there is love, then, however feeble and imperfect that love may be, we can with confidence enter into his presence. The perfect knowledge which belongs to God, and to God alone, is not our terror but our hope. THE INSEPARABLE COMMANDS (1Jn_3:19-24 a continued) John goes on to speak of the two things which are well-pleasing in God's sight, the two commandments on obedience to which our relationship to God depends. (i) We must believe in the name of his Son Jesus Christ. Here we have that use of the word name which is peculiar to the biblical writers. It does not mean simply the name by which a person is called; it means the whole nature and character of that person as far as it is known to us. The Psalmist writes: "Our help is in the name of the Lord" (Psa_124:8). Clearly that does not mean that our help lies in the fact that God is called Jehovah; it means that our help is in the love and mercy and power which have been revealed to us as the nature and character of God. So, then, to believe in the name of Jesus Christ, means to believe in the nature and character of Jesus Christ. It means to believe that he is the Son of God, that he does stand in relation to God in a way in which no other person in the universe ever stood or ever can stand, that he can perfectly reveal God to men and that he is the Saviour of our souls. To believe in the name of Jesus Christ is to accept him for what he really is. (ii) We must love one another, even as he gave us his commandment. This commandment is in Joh_13:34. We must love each other with that same selfless, sacrificial, forgiving love with which Jesus Christ loved us. When we put these two commandments together, we find the great truth that the Christian life depends on right belief and right conduct combined. We cannot have the one without the other. There can be no such thing as a Christian theology without a Christian ethic; and equally there can be no such thing as a Christian ethic without a Christian theology. Our belief is not real belief unless it issues in action; and our action has neither sanction nor dynamic unless it is based on belief. We cannot begin the Christian life until we accept Jesus Christ for what he is; and we have not accepted him in any real sense of the term until our attitude to men is the same as his own attitude of love. -Barclay's Daily Study Bible (NT) Chapter 4 THE PERILS OF THE SURGING LIFE OF THE SPIRIT (1Jn_3:24 b-1Jn_4:1) 4:1 This is how we know that he abides in us, by the Spirit which he gave to us. Beloved, do not believe every spirit, but test the spirits to see if their source is God, because many false prophets have gone out into the world. Behind this warning is a situation of which we in the modern church know little or nothing. In the early church there was a surging life of the Spirit which brought its own perils. There were so many and such diverse spiritual manifestations that some kind of test was necessary. Let us try to think ourselves back into that electric atmosphere. (i) Even in Old Testament times men realized the perils of false prophets who were men of spiritual power. Deu_13:1-5 demands that the false prophet who sought to lure men away from the true God should be put to death; but it frankly and freely admits that he may promise signs and wonders and perform them. The spiritual power is there, but it is evil and misdirected. (ii) In the early church the spiritual world was very near. All the world believed in a universe thronged with demons and spirits. Every rock and tree and river and grove and lake and mountain had its spiritual power; and these spiritual powers were always seeking entry into men's bodies and minds. In the time of the early church all men lived in a haunted world and men were never so conscious of being surrounded by spiritual powers. (iii) That ancient world was very conscious of a personal power of evil. It did not speculate about its source, but it was sure that it was there and that it was seeking for men who might be its instruments. It follows that not only the universe but also the minds of men provided the battleground on which the power of the light and the power of the dark fought out the issue. (iv) In the early church the coming of the Spirit was a much more visible phenomenon than is common nowadays. It was usually connected with baptism; and when the Spirit came things happened that anyone could see. The man who received the Spirit was visibly affected. When the apostles came down to Samaria, after the preaching of Philip, and conferred the gift of the Spirit on the new converts, the effects were so startling that the local magician, Simon Magus, wished to buy the power to produce them (Act_8:17-18). The coming of the Spirit on Cornelius and his people was something which anyone could see (Act_10:44-45). In the early church there was an ecstatic element in the coming of the Spirit whose effects were violent and obvious. (v) This had its effect in the congregational life of the early church. The best commentary on this passage of John is, in fact, 1Co_14:1-40 . Because of the power of the Spirit men spoke with tongues. That is to say, they poured out a flood of Spirit-given sounds in no known language, which no one could understand unless there was someone present who had the Spirit-given power to interpret. So extraordinary was this phenomenon that Paul does not hesitate to say that, if a stranger came into a congregation in which it was in action, he would think that he had arrived in an assembly of madmen (1Co_14:2; 1Co_14:23; 1Co_14:27). Even the prophets, who delivered their message in plain language, were a problem. They were so moved by the Spirit that they could not wait for each other to finish and each would leap to his feet determined to shout out his Spirit-given message (1Co_14:26-27; 1Co_14:33). A service of worship in an early Christian congregation was very different from the placidity of most modern church services. So diverse were the manifestations of the Spirit that Paul numbers the discerning of spirits among the spiritual gifts which a Christian might possess (1Co_12:10). We can see what might happen in such a case when Paul speaks of the possibility of a man saying in a spirit that Christ is accursed (1Co_12:3). When we come further down in Christian history we find the problem still more acute. The Didache, The Teaching of the Twelve Apostles, is the first service order book and is to be dated not long after A.D. 100. It has regulations on how to deal with the wandering apostles and prophets who came and went amongst the Christian congregations. "Not every one who speaks in a spirit is a prophet; he is only a prophet if he walks in the ways of the Lord" (Didache 11 and 12). The matter reached its peak and ne plus ultra when, in the third century, Montanus burst upon the Church with the claim that he was nothing less than the promised Paraclete and that he proposed to tell the Church the things which Christ had said his apostles could not at the moment bear. The early church was full of this surging life of the Spirit. The exuberance of life had not been organized out of the Church. It was a great age; but its very exuberance had its dangers. If there was a personal power of evil, men could be used by him. If there were evil spirits as well as the Holy Spirit, men could be occupied by them. Men could delude themselves into a quite subjective experience in which they thought--quite honestly--that they had a message from the Spirit. All this is in John's mind; and it is in face of that surging atmosphere of pulsating spiritual life that he sets out his criteria to judge between the true and the false. We, for our part, may well feel that with all its perils, the exuberant vitality of the early church was a far better thing than the apathetic placidity of so much of the life of the modern church. It was surely better that men should expect the Spirit everywhere than that they should expect him nowhere. A Note on the Translation of 1Jn_4:1-7 There is a recurring Greek phrase in this passage which is by no means easy to translate. It is the phrase which the Revised Standard Version consistently renders of God. Its occurrences are as follows: 1Jn_4:1 : Test the spirits to see whether they are of God. 1Jn_4:2 : Every spirit which confesses that Jesus Christ has come in the flesh is of God. 1Jn_4:3 : Every spirit which does not confess Jesus Christ is not of God. 1Jn_4:4 : Little children, you are of God. 1Jn_4:6 : We are of God.... He who is not of God does not listen to us. 1Jn_4:7 : Love is of God. The difficulty can be seen in the expedients to which various translators are driven. Moffatt, in 1Jn_4:1-3, translates comes from God; and in 1Jn_4:4; 1Jn_4:6-7 belongs to God. Weymouth, in 1Jn_4:1-3, translates is from God. In 1Jn_4:4 he translates: You are God's children. In 1Jn_4:6 he translates: We are God's children.... He who is not a child of God does not listen to us. In 1Jn_4:7 he has: Love has its origin in God. In every case, except 1Jn_4:7, Kingsley Williams translates from God; in 1Jn_4:7 he has of God. The difficulty is easy to see; and yet it is of the first importance to be able to attach a precise meaning to this phrase. The Greek is ek (G1537) tou (G3599) theou (G2316). Ho (G3588) theos (G2316) means God, and tou (G3588) theou (G2316) is the genitive case after the preposition ek (G1537). Ek (G1537) is one of the most common Greek prepositions and means "out of" or "from." To say that a man came ek (G1537) tes (G3588) poleos (G4172) would mean that he came either out of or from the city. What then does it mean that a person, or a spirit, or a quality is ek (G1537) tou (G5120) theou (G2316)? The simplest translation is "from God." But what does "from" mean in that phrase? Quite certainly it means that the person, the spirit or the quality has its origin in God. It comes "from" God in the sense that it takes its origin in Him and its life from Him. So John, for instance, bids his people to test the spirits to see whether they really have their source in God. Love, he says, has its origin in God. THE ULTIMATE HERESY (1Jn_4:2-3) 4:2-3 This is how you recognize the spirit whose source is God. Every spirit which openly acknowledges that Jesus has come in the flesh and is Christ has its origin in God. And every spirit which is such that it does not make this confession about Jesus has not its source in God; and this is the spirit of Antichrist, about which you heard that it was to come and which is now here present in the world. For John Christian belief could be summed up in one great sentence: "The Word became flesh and dwelt among us" (Joh_1:14). Any spirit which denied the reality of the Incarnation was not of God. John lays down two tests of belief. (i) To be of God a spirit must acknowledge that Jesus is the Christ, the Messiah. As John saw it, to deny that is to deny three things about Jesus. (a) It is to deny that he is the centre of history, the one for whom all previous history had been a preparation. (b) It is to deny that he is the fulfilment of the promises of God. All through their struggles and their defeats, the Jews had clung to the promises of God. To deny that Jesus is the promised Messiah is to deny that these promises were true. (c) It is to deny his Kingship. Jesus came, not only to sacrifice, but to reign; and to deny his Messiahship is to leave out his essential kingliness. (ii) To be of God a spirit must acknowledge that Jesus has come in the flesh. It was precisely this that the Gnostics could never accept. Since, in their view, matter was altogether evil, a real incarnation was an impossibility, for God could never take flesh upon himself. Augustine was later to say that in the pagan philosophers he could find parallels for everything in the New Testament except for one saying--"The Word became flesh." As John saw it, to deny the complete manhood of Jesus Christ was to strike at the very roots of the Christian faith. To deny the reality of the incarnation has certain definite consequences. (i) It is to deny that Jesus can ever be our example. If he was not in any real sense a man, living under the same conditions as men, he cannot show men how to live. (ii) It is to deny that Jesus can be the High Priest who opens the way to God. The true High Priest, as the writer to the Hebrews saw, must be like us in all things, knowing our infirmities and our temptations (Heb_4:14-15). To lead men to God the High Priest must be a man, or else he will be pointing them to a road which it is impossible for them to take. (iii) It is to deny that Jesus can in any real sense be Saviour. To save men he had to identify himself with the men he came to save. (iv) It is to deny the salvation of the body. Christian teaching is quite clear that salvation is the salvation of the whole man. The body as well as the soul is saved. To deny the incarnation is to deny the possibility that the body can ever become the temple of the Holy Spirit. (v) By far the most serious and terrible thing is that it is to deny that there can ever be any real union between God and man. If spirit is altogether good and the body is altogether evil, God and man can never meet, so long as man is man. They might meet when man has sloughed off the body and become a disembodied spirit. But the great truth of the incarnation is that here and now there can be real communion between God and man. Nothing in Christianity is more central than the reality of the manhood of Jesus Christ. THE CLEAVAGE BETWEEN THE WORLD AND GOD (1Jn_4:4-6) 4:4-6 You have your origin in God, dear children, and you have won the victory over them, because that power which is in you is greater than the power which is in the world. This is why the source of their speaking is the world, and is the reason why the world listens to them. Our source is God. He who knows God listens to us. He who has not his source in God does not listen to us. This is how we know the spirit of truth and the spirit of error. John lays down a great truth and faces a great problem. (i) The Christian need not fear the heretic. In Christ the victory over all the powers of evil was won. The powers of evil did their worst to him, even to killing him on a Cross, and in the end he emerged victorious. That victory belongs to the Christian. Whatever things may look like, the powers of evil are fighting a losing battle. As the Latin proverb has it: "Great is the truth, and in the end it will prevail." All that the Christian has to do is remember the truth he already knows and cling to it. The truth is that by which men live; error is ultimately that by which men die. (ii) The problem remains that the false teachers will neither listen to, nor accept, the truth which the true Christian offers. How is that to be explained? John returns to his favourite antithesis, the opposition between the world and God. The world, as we have seen before, is human nature apart from, and in opposition to, God. The man whose source is God will welcome the truth; the man whose source is the world will reject it. When we come to think of it, that is an obvious truth. How can a man whose watchword is competition even begin to understand an ethic whose key-note is service? How can a man whose aim is the exaltation of the self and who holds that the weakest must go to the wall, even begin to understand a teaching whose principle for living is love? How can a man who believes that this is the only world and that, therefore, material things are the only ones which matter, even begin to understand life lived in the light of eternity, where the unseen things are the greatest values? A man can hear only what he has fitted himself to hear and he can utterly unfit himself to hear the Christian message. That is what John is saying. We have seen again and again that it is characteristic of him to see things in terms of black and white. His thinking does not deal in shades. On the one side there is the man whose source and origin is God and who can hear the truth; on the other side there is the man whose source and origin is the world and who is incapable of hearing the truth. There emerges a problem, which very likely John did not even think of. Are there people to whom all preaching is quite useless? Are there people whose defences can never be penetrated, whose deafness can never hear, and whose minds are for ever shut to the invitation and command of Jesus Christ? The answer must be that there are no limits to the grace of God and that there is such a person as the Holy Spirit. It is the lesson of life that the love of God can break every barrier down. It is true that a man can resist; it is, maybe, true that a man can resist even to the end. But what is also true is that Christ is always knocking at the door of every heart, and it is possible for any man to hear the voice of Christ, even above the many voices of the world. LOVE HUMAN AND DIVINE (1Jn_4:7-21) 4:7-21 Beloved, let us love one another, because love has its source in God, and everyone who loves has God as the source of his birth and knows God. He who does not love has not come to know God. In this God's love is displayed within us, that God sent his only Son into the world that through him we might live. In this is love, not that we love God, but that he loved us and sent his Son to be an atoning sacrifice for our sins. Brothers, if God so loved us, we too ought to love each other. No one has ever seen God. If we love each other God dwells in us and his love is perfected in us. It is by this that we know that we dwell in him and he in us, because he has given us a share of his Spirit. We have seen and we testify that the Father sent the Son as the Saviour of the world. Whoever openly acknowledges that Jesus is the Son of God, God dwells in him and he in God. We have come to know and to put our trust in the love which God has within us. God is love and he who dwells in love dwells in God and God dwells in him. With us love finds its peak in this, that we should have confidence in the day of judgment because, even as he is, so also are we in this world. There is no fear in love; but perfect love casts out fear, for fear is connected with punishment and he who fears has not reached love's perfect state. We love because he first loved us. If any one says, "I love God" and hates his brother, he is a liar; for he who does not love his brother, whom he has seen, cannot love God whom he has not seen. It is this command that we have from him, that he who loves God, loves his brother also. This passage is so closely interwoven that we are better to read it as a whole and then bit by bit to draw out its teaching. First of all, then, let us look at its teaching on love. (i) Love has its origin in God (1Jn_4:7). It is from the God who is love that all love takes its source. As A. E. Brooke puts it: "Human love is a reflection of something in the divine nature itself." We are never nearer to God than when we love. Clement of Alexandria said in a startling phrase that the real Christian "practises being God." He who dwells in love dwells in God (1Jn_4:16). Man is made in the image and the likeness of God (Gen_1:26). God is love and, therefore, to be like God and be what he was meant to be, man must also love. (ii) Love has a double relationship to God. It is only by knowing God that we learn to love and it is only by loving that we learn to know God (1Jn_4:7-8). Love comes from God, and love leads to God. (iii) It is by love that God is known (1Jn_4:12). We cannot see God, because he is spirit; what we can see is his effect. We cannot see the wind, but we can see what it can do. We cannot see electricity, but we can see the effect it produces. The effect of God is love. It is when God comes into a man that he is clothed with the love of God and the love of men. God is known by his effect on that man. It has been said, "A saint is a man in whom Christ lives again" and the best demonstration of God comes not from argument but from a life of love. (iv) God's love is demonstrated in Jesus Christ (1Jn_4:9). When we look at Jesus we see two things about the love of God. (a) It is a love which holds nothing back. God was prepared to give his only Son and make a sacrifice beyond which no sacrifice can possibly go in his love for men. (b) It is a totally undeserved love. It would be no wonder if we loved God, when we remember all the gifts he has given to us, even apart from Jesus Christ; the wonder is that he loves poor and disobedient creatures like us. How thou canst think so well of us, And be the God thou art, Is darkness to my intellect, But sunshine to my heart. (v) Human love is a response to divine love (1 John 1:19). We love because God loved us. It is the sight of his love which wakens in us the desire to love him as he first loved us and to love our fellow-men as he loves them. (vi) When love comes, fear goes (1Jn_4:17-18). Fear is the characteristic emotion of someone who expects to be punished. So long as we regard God as the Judge, the King, the Law-giver, there can be nothing in our heart but fear for in face of such a God we can expect nothing but punishment. But once we know God's true nature, fear is swallowed up in love. The fear that remains is the fear of grieving his love for us. (vii) Love of God and love of man are indissolubly connected (1Jn_4:7; 1Jn_4:11; 1Jn_4:20-21). As C. H. Dodd finely puts it: "The energy of love discharges itself along lines which form a triangle, whose points are God, self, and neighbour." If God loves us, we are bound to love each other, because it is our destiny to reproduce the life of God in humanity and the life of eternity in time. John says, with almost crude bluntness, that a man who claims to love God and hates his brother is nothing other than a liar. The only way to prove that we love God is to love the men whom God loves. The only way to prove that God is within our hearts is constantly to show the love of men within our lives. GOD IS LOVE (1Jn_4:7-21 continued) In this passage there occurs what is probably the greatest single statement about God in the whole Bible, that God is love. It is amazing how many doors that single statement unlocks and how many questions it answers. (i) It is the explanation of creation. Sometimes we are bound to wonder why God created this world. The disobedience, and the lack of response in men is a continual grief to him. Why should he create a world which was to bring him nothing but trouble? The answer is that creation was essential to his very nature. If God is love, he cannot exist in lonely isolation. Love must have someone to love and someone to love it. (ii) It is the explanation of free-will. Unless love is a free response it is not love. Had God been only law he could have created a world in which men moved like automata, having no more choice than a machine. But, if God had made men like that, there would have been no possibility of a personal relationship between him and them. Love is of necessity the free response of the heart; and, therefore, God, by a deliberate act of self-limitation, had to endow men with free will. (iii) It is the explanation of providence. Had God been simply mind and order and law, he might, so to speak, have created the universe, wound it up, set it going and left it. There are articles and machines which we are urged to buy because we can fit them and forget them; their most attractive quality is that they can be left to run themselves. But, because God is love, his creating act is followed by his constant care. (iv) It is the explanation of redemption. If God had been only law and justice, he would simply have left men to the consequences of their sin. The moral law would operate; the soul that sinned would die; and the eternal justice would inexorably hand out its punishments. But the very fact that God is love meant that he had to seek and save that which was lost. He had to find a remedy for sin. (v) It is the explanation of the life beyond. If God were simply creator, men might live their brief span and die for ever. The life which ended early would be only another flower which the frost of death had withered too soon. But the fact that God is love makes it certain that the chances and changes of life have not the last word and that his love will readjust the balance of this life. SON OF GOD AND SAVIOUR OF MEN (1Jn_4:7-21 continued) Before we leave this passage we must note that it has also great things to say about Jesus Christ. (i) It tells us that Jesus is the bringer of life. God sent him that through him we might have life (1Jn_4:9). There is a world of difference between existence and life. All men have existence but all do not have life. The very eagerness with which men seek pleasure shows that there is something missing in their lives. A famous doctor once said that men would find a cure for cancer more quickly than they would find a cure for boredom. Jesus gives a man an object for which to live; he gives him strength by which to live; and he gives him peace in which to live. Living with Christ turns mere existence into fullness of life. (ii) It tells us that Jesus is the restorer of the lost relationship with God. God sent him to be the atoning sacrifice for sin (1Jn_4:10). We do not move in a world of thought in which animal sacrifice is a reality. But we can fully understand what sacrifice meant. When a man sinned, his relationship with God was broken; and sacrifice was an expression of penitence, designed to restore the lost relationship. Jesus, by his life and death, made it possible for man to enter into a new relationship of peace and friendship with God. He bridged the awful gulf between man and God. (iii) It tells us that Jesus is the Saviour of the world (1Jn_4:14). When he came into the world, men were conscious of nothing so much as their own weakness and helplessness. Men, said Seneca, were looking ad salutem, for salvation. They were desperately conscious of "their weakness in necessary things." They wanted "a hand let down to lift them up." It would be quite inadequate to think of salvation as mere deliverance from the punishment of hell. Men need to be saved from themselves; they need to be saved from the habits which have become their fetters; they need to be saved from their temptations; they need to be saved from their fears and their anxieties; they need to be saved from their follies and mistakes. In every case Jesus offers men salvation; he brings that which enables them to face time and to meet eternity. (iv) It tells us that Jesus is the Son of God (1Jn_4:15). Whatever that may mean, it certainly means that Jesus Christ is in a relationship to God in which no other person ever stood or ever will stand. He alone can show men what God is like; he alone can bring to men God's grace, love, forgiveness and strength. One other thing emerges in this passage. It has taught us of God and it has taught us of Jesus; and it teaches us of the Spirit. In 1Jn_4:13 John says it is because we have a share of the Spirit that we know that we dwell in God. It is the work of the Spirit that in the beginning makes us seek God at all; it is the work of the Spirit that makes us aware of God's presence; and it is the work of the Spirit that gives us the certainty that we are truly at peace with God. It is the Spirit in our hearts which makes us dare to address God as Father (Rom_8:15-16). The Spirit is the inner witness who, as C. H. Dodd puts it, gives us the "immediate, spontaneous, unanalysable awareness of a divine presence in our lives." "And his that gentle voice we hear, Soft as the breath of even, That checks each fault, that calms each fear, And speaks of heaven. And every virtue we possess, And every victory won, And every thought of holiness, Are his alone." -Barclay's Daily Study Bible (NT) Chapter 4 THE PERILS OF THE SURGING LIFE OF THE SPIRIT (1Jn_3:24 b-1Jn_4:1) 4:1 This is how we know that he abides in us, by the Spirit which he gave to us. Beloved, do not believe every spirit, but test the spirits to see if their source is God, because many false prophets have gone out into the world. Behind this warning is a situation of which we in the modern church know little or nothing. In the early church there was a surging life of the Spirit which brought its own perils. There were so many and such diverse spiritual manifestations that some kind of test was necessary. Let us try to think ourselves back into that electric atmosphere. (i) Even in Old Testament times men realized the perils of false prophets who were men of spiritual power. Deu_13:1-5 demands that the false prophet who sought to lure men away from the true God should be put to death; but it frankly and freely admits that he may promise signs and wonders and perform them. The spiritual power is there, but it is evil and misdirected. (ii) In the early church the spiritual world was very near. All the world believed in a universe thronged with demons and spirits. Every rock and tree and river and grove and lake and mountain had its spiritual power; and these spiritual powers were always seeking entry into men's bodies and minds. In the time of the early church all men lived in a haunted world and men were never so conscious of being surrounded by spiritual powers. (iii) That ancient world was very conscious of a personal power of evil. It did not speculate about its source, but it was sure that it was there and that it was seeking for men who might be its instruments. It follows that not only the universe but also the minds of men provided the battleground on which the power of the light and the power of the dark fought out the issue. (iv) In the early church the coming of the Spirit was a much more visible phenomenon than is common nowadays. It was usually connected with baptism; and when the Spirit came things happened that anyone could see. The man who received the Spirit was visibly affected. When the apostles came down to Samaria, after the preaching of Philip, and conferred the gift of the Spirit on the new converts, the effects were so startling that the local magician, Simon Magus, wished to buy the power to produce them (Act_8:17-18). The coming of the Spirit on Cornelius and his people was something which anyone could see (Act_10:44-45). In the early church there was an ecstatic element in the coming of the Spirit whose effects were violent and obvious. (v) This had its effect in the congregational life of the early church. The best commentary on this passage of John is, in fact, 1Co_14:1-40 . Because of the power of the Spirit men spoke with tongues. That is to say, they poured out a flood of Spirit-given sounds in no known language, which no one could understand unless there was someone present who had the Spirit-given power to interpret. So extraordinary was this phenomenon that Paul does not hesitate to say that, if a stranger came into a congregation in which it was in action, he would think that he had arrived in an assembly of madmen (1Co_14:2; 1Co_14:23; 1Co_14:27). Even the prophets, who delivered their message in plain language, were a problem. They were so moved by the Spirit that they could not wait for each other to finish and each would leap to his feet determined to shout out his Spirit-given message (1Co_14:26-27; 1Co_14:33). A service of worship in an early Christian congregation was very different from the placidity of most modern church services. So diverse were the manifestations of the Spirit that Paul numbers the discerning of spirits among the spiritual gifts which a Christian might possess (1Co_12:10). We can see what might happen in such a case when Paul speaks of the possibility of a man saying in a spirit that Christ is accursed (1Co_12:3). When we come further down in Christian history we find the problem still more acute. The Didache, The Teaching of the Twelve Apostles, is the first service order book and is to be dated not long after A.D. 100. It has regulations on how to deal with the wandering apostles and prophets who came and went amongst the Christian congregations. "Not every one who speaks in a spirit is a prophet; he is only a prophet if he walks in the ways of the Lord" (Didache 11 and 12). The matter reached its peak and ne plus ultra when, in the third century, Montanus burst upon the Church with the claim that he was nothing less than the promised Paraclete and that he proposed to tell the Church the things which Christ had said his apostles could not at the moment bear. The early church was full of this surging life of the Spirit. The exuberance of life had not been organized out of the Church. It was a great age; but its very exuberance had its dangers. If there was a personal power of evil, men could be used by him. If there were evil spirits as well as the Holy Spirit, men could be occupied by them. Men could delude themselves into a quite subjective experience in which they thought--quite honestly--that they had a message from the Spirit. All this is in John's mind; and it is in face of that surging atmosphere of pulsating spiritual life that he sets out his criteria to judge between the true and the false. We, for our part, may well feel that with all its perils, the exuberant vitality of the early church was a far better thing than the apathetic placidity of so much of the life of the modern church. It was surely better that men should expect the Spirit everywhere than that they should expect him nowhere. A Note on the Translation of 1Jn_4:1-7 There is a recurring Greek phrase in this passage which is by no means easy to translate. It is the phrase which the Revised Standard Version consistently renders of God. Its occurrences are as follows: 1Jn_4:1 : Test the spirits to see whether they are of God. 1Jn_4:2 : Every spirit which confesses that Jesus Christ has come in the flesh is of God. 1Jn_4:3 : Every spirit which does not confess Jesus Christ is not of God. 1Jn_4:4 : Little children, you are of God. 1Jn_4:6 : We are of God.... He who is not of God does not listen to us. 1Jn_4:7 : Love is of God. The difficulty can be seen in the expedients to which various translators are driven. Moffatt, in 1Jn_4:1-3, translates comes from God; and in 1Jn_4:4; 1Jn_4:6-7 belongs to God. Weymouth, in 1Jn_4:1-3, translates is from God. In 1Jn_4:4 he translates: You are God's children. In 1Jn_4:6 he translates: We are God's children.... He who is not a child of God does not listen to us. In 1Jn_4:7 he has: Love has its origin in God. In every case, except 1Jn_4:7, Kingsley Williams translates from God; in 1Jn_4:7 he has of God. The difficulty is easy to see; and yet it is of the first importance to be able to attach a precise meaning to this phrase. The Greek is ek (G1537) tou (G3599) theou (G2316). Ho (G3588) theos (G2316) means God, and tou (G3588) theou (G2316) is the genitive case after the preposition ek (G1537). Ek (G1537) is one of the most common Greek prepositions and means "out of" or "from." To say that a man came ek (G1537) tes (G3588) poleos (G4172) would mean that he came either out of or from the city. What then does it mean that a person, or a spirit, or a quality is ek (G1537) tou (G5120) theou (G2316)? The simplest translation is "from God." But what does "from" mean in that phrase? Quite certainly it means that the person, the spirit or the quality has its origin in God. It comes "from" God in the sense that it takes its origin in Him and its life from Him. So John, for instance, bids his people to test the spirits to see whether they really have their source in God. Love, he says, has its origin in God. THE ULTIMATE HERESY (1Jn_4:2-3) 4:2-3 This is how you recognize the spirit whose source is God. Every spirit which openly acknowledges that Jesus has come in the flesh and is Christ has its origin in God. And every spirit which is such that it does not make this confession about Jesus has not its source in God; and this is the spirit of Antichrist, about which you heard that it was to come and which is now here present in the world. For John Christian belief could be summed up in one great sentence: "The Word became flesh and dwelt among us" (Joh_1:14). Any spirit which denied the reality of the Incarnation was not of God. John lays down two tests of belief. (i) To be of God a spirit must acknowledge that Jesus is the Christ, the Messiah. As John saw it, to deny that is to deny three things about Jesus. (a) It is to deny that he is the centre of history, the one for whom all previous history had been a preparation. (b) It is to deny that he is the fulfilment of the promises of God. All through their struggles and their defeats, the Jews had clung to the promises of God. To deny that Jesus is the promised Messiah is to deny that these promises were true. (c) It is to deny his Kingship. Jesus came, not only to sacrifice, but to reign; and to deny his Messiahship is to leave out his essential kingliness. (ii) To be of God a spirit must acknowledge that Jesus has come in the flesh. It was precisely this that the Gnostics could never accept. Since, in their view, matter was altogether evil, a real incarnation was an impossibility, for God could never take flesh upon himself. Augustine was later to say that in the pagan philosophers he could find parallels for everything in the New Testament except for one saying--"The Word became flesh." As John saw it, to deny the complete manhood of Jesus Christ was to strike at the very roots of the Christian faith. To deny the reality of the incarnation has certain definite consequences. (i) It is to deny that Jesus can ever be our example. If he was not in any real sense a man, living under the same conditions as men, he cannot show men how to live. (ii) It is to deny that Jesus can be the High Priest who opens the way to God. The true High Priest, as the writer to the Hebrews saw, must be like us in all things, knowing our infirmities and our temptations (Heb_4:14-15). To lead men to God the High Priest must be a man, or else he will be pointing them to a road which it is impossible for them to take. (iii) It is to deny that Jesus can in any real sense be Saviour. To save men he had to identify himself with the men he came to save. (iv) It is to deny the salvation of the body. Christian teaching is quite clear that salvation is the salvation of the whole man. The body as well as the soul is saved. To deny the incarnation is to deny the possibility that the body can ever become the temple of the Holy Spirit. (v) By far the most serious and terrible thing is that it is to deny that there can ever be any real union between God and man. If spirit is altogether good and the body is altogether evil, God and man can never meet, so long as man is man. They might meet when man has sloughed off the body and become a disembodied spirit. But the great truth of the incarnation is that here and now there can be real communion between God and man. Nothing in Christianity is more central than the reality of the manhood of Jesus Christ. THE CLEAVAGE BETWEEN THE WORLD AND GOD (1Jn_4:4-6) 4:4-6 You have your origin in God, dear children, and you have won the victory over them, because that power which is in you is greater than the power which is in the world. This is why the source of their speaking is the world, and is the reason why the world listens to them. Our source is God. He who knows God listens to us. He who has not his source in God does not listen to us. This is how we know the spirit of truth and the spirit of error. John lays down a great truth and faces a great problem. (i) The Christian need not fear the heretic. In Christ the victory over all the powers of evil was won. The powers of evil did their worst to him, even to killing him on a Cross, and in the end he emerged victorious. That victory belongs to the Christian. Whatever things may look like, the powers of evil are fighting a losing battle. As the Latin proverb has it: "Great is the truth, and in the end it will prevail." All that the Christian has to do is remember the truth he already knows and cling to it. The truth is that by which men live; error is ultimately that by which men die. (ii) The problem remains that the false teachers will neither listen to, nor accept, the truth which the true Christian offers. How is that to be explained? John returns to his favourite antithesis, the opposition between the world and God. The world, as we have seen before, is human nature apart from, and in opposition to, God. The man whose source is God will welcome the truth; the man whose source is the world will reject it. When we come to think of it, that is an obvious truth. How can a man whose watchword is competition even begin to understand an ethic whose key-note is service? How can a man whose aim is the exaltation of the self and who holds that the weakest must go to the wall, even begin to understand a teaching whose principle for living is love? How can a man who believes that this is the only world and that, therefore, material things are the only ones which matter, even begin to understand life lived in the light of eternity, where the unseen things are the greatest values? A man can hear only what he has fitted himself to hear and he can utterly unfit himself to hear the Christian message. That is what John is saying. We have seen again and again that it is characteristic of him to see things in terms of black and white. His thinking does not deal in shades. On the one side there is the man whose source and origin is God and who can hear the truth; on the other side there is the man whose source and origin is the world and who is incapable of hearing the truth. There emerges a problem, which very likely John did not even think of. Are there people to whom all preaching is quite useless? Are there people whose defences can never be penetrated, whose deafness can never hear, and whose minds are for ever shut to the invitation and command of Jesus Christ? The answer must be that there are no limits to the grace of God and that there is such a person as the Holy Spirit. It is the lesson of life that the love of God can break every barrier down. It is true that a man can resist; it is, maybe, true that a man can resist even to the end. But what is also true is that Christ is always knocking at the door of every heart, and it is possible for any man to hear the voice of Christ, even above the many voices of the world. LOVE HUMAN AND DIVINE (1Jn_4:7-21) 4:7-21 Beloved, let us love one another, because love has its source in God, and everyone who loves has God as the source of his birth and knows God. He who does not love has not come to know God. In this God's love is displayed within us, that God sent his only Son into the world that through him we might live. In this is love, not that we love God, but that he loved us and sent his Son to be an atoning sacrifice for our sins. Brothers, if God so loved us, we too ought to love each other. No one has ever seen God. If we love each other God dwells in us and his love is perfected in us. It is by this that we know that we dwell in him and he in us, because he has given us a share of his Spirit. We have seen and we testify that the Father sent the Son as the Saviour of the world. Whoever openly acknowledges that Jesus is the Son of God, God dwells in him and he in God. We have come to know and to put our trust in the love which God has within us. God is love and he who dwells in love dwells in God and God dwells in him. With us love finds its peak in this, that we should have confidence in the day of judgment because, even as he is, so also are we in this world. There is no fear in love; but perfect love casts out fear, for fear is connected with punishment and he who fears has not reached love's perfect state. We love because he first loved us. If any one says, "I love God" and hates his brother, he is a liar; for he who does not love his brother, whom he has seen, cannot love God whom he has not seen. It is this command that we have from him, that he who loves God, loves his brother also. This passage is so closely interwoven that we are better to read it as a whole and then bit by bit to draw out its teaching. First of all, then, let us look at its teaching on love. (i) Love has its origin in God (1Jn_4:7). It is from the God who is love that all love takes its source. As A. E. Brooke puts it: "Human love is a reflection of something in the divine nature itself." We are never nearer to God than when we love. Clement of Alexandria said in a startling phrase that the real Christian "practises being God." He who dwells in love dwells in God (1Jn_4:16). Man is made in the image and the likeness of God (Gen_1:26). God is love and, therefore, to be like God and be what he was meant to be, man must also love. (ii) Love has a double relationship to God. It is only by knowing God that we learn to love and it is only by loving that we learn to know God (1Jn_4:7-8). Love comes from God, and love leads to God. (iii) It is by love that God is known (1Jn_4:12). We cannot see God, because he is spirit; what we can see is his effect. We cannot see the wind, but we can see what it can do. We cannot see electricity, but we can see the effect it produces. The effect of God is love. It is when God comes into a man that he is clothed with the love of God and the love of men. God is known by his effect on that man. It has been said, "A saint is a man in whom Christ lives again" and the best demonstration of God comes not from argument but from a life of love. (iv) God's love is demonstrated in Jesus Christ (1Jn_4:9). When we look at Jesus we see two things about the love of God. (a) It is a love which holds nothing back. God was prepared to give his only Son and make a sacrifice beyond which no sacrifice can possibly go in his love for men. (b) It is a totally undeserved love. It would be no wonder if we loved God, when we remember all the gifts he has given to us, even apart from Jesus Christ; the wonder is that he loves poor and disobedient creatures like us. How thou canst think so well of us, And be the God thou art, Is darkness to my intellect, But sunshine to my heart. (v) Human love is a response to divine love (1 John 1:19). We love because God loved us. It is the sight of his love which wakens in us the desire to love him as he first loved us and to love our fellow-men as he loves them. (vi) When love comes, fear goes (1Jn_4:17-18). Fear is the characteristic emotion of someone who expects to be punished. So long as we regard God as the Judge, the King, the Law-giver, there can be nothing in our heart but fear for in face of such a God we can expect nothing but punishment. But once we know God's true nature, fear is swallowed up in love. The fear that remains is the fear of grieving his love for us. (vii) Love of God and love of man are indissolubly connected (1Jn_4:7; 1Jn_4:11; 1Jn_4:20-21). As C. H. Dodd finely puts it: "The energy of love discharges itself along lines which form a triangle, whose points are God, self, and neighbour." If God loves us, we are bound to love each other, because it is our destiny to reproduce the life of God in humanity and the life of eternity in time. John says, with almost crude bluntness, that a man who claims to love God and hates his brother is nothing other than a liar. The only way to prove that we love God is to love the men whom God loves. The only way to prove that God is within our hearts is constantly to show the love of men within our lives. GOD IS LOVE (1Jn_4:7-21 continued) In this passage there occurs what is probably the greatest single statement about God in the whole Bible, that God is love. It is amazing how many doors that single statement unlocks and how many questions it answers. (i) It is the explanation of creation. Sometimes we are bound to wonder why God created this world. The disobedience, and the lack of response in men is a continual grief to him. Why should he create a world which was to bring him nothing but trouble? The answer is that creation was essential to his very nature. If God is love, he cannot exist in lonely isolation. Love must have someone to love and someone to love it. (ii) It is the explanation of free-will. Unless love is a free response it is not love. Had God been only law he could have created a world in which men moved like automata, having no more choice than a machine. But, if God had made men like that, there would have been no possibility of a personal relationship between him and them. Love is of necessity the free response of the heart; and, therefore, God, by a deliberate act of self-limitation, had to endow men with free will. (iii) It is the explanation of providence. Had God been simply mind and order and law, he might, so to speak, have created the universe, wound it up, set it going and left it. There are articles and machines which we are urged to buy because we can fit them and forget them; their most attractive quality is that they can be left to run themselves. But, because God is love, his creating act is followed by his constant care. (iv) It is the explanation of redemption. If God had been only law and justice, he would simply have left men to the consequences of their sin. The moral law would operate; the soul that sinned would die; and the eternal justice would inexorably hand out its punishments. But the very fact that God is love meant that he had to seek and save that which was lost. He had to find a remedy for sin. (v) It is the explanation of the life beyond. If God were simply creator, men might live their brief span and die for ever. The life which ended early would be only another flower which the frost of death had withered too soon. But the fact that God is love makes it certain that the chances and changes of life have not the last word and that his love will readjust the balance of this life. SON OF GOD AND SAVIOUR OF MEN (1Jn_4:7-21 continued) Before we leave this passage we must note that it has also great things to say about Jesus Christ. (i) It tells us that Jesus is the bringer of life. God sent him that through him we might have life (1Jn_4:9). There is a world of difference between existence and life. All men have existence but all do not have life. The very eagerness with which men seek pleasure shows that there is something missing in their lives. A famous doctor once said that men would find a cure for cancer more quickly than they would find a cure for boredom. Jesus gives a man an object for which to live; he gives him strength by which to live; and he gives him peace in which to live. Living with Christ turns mere existence into fullness of life. (ii) It tells us that Jesus is the restorer of the lost relationship with God. God sent him to be the atoning sacrifice for sin (1Jn_4:10). We do not move in a world of thought in which animal sacrifice is a reality. But we can fully understand what sacrifice meant. When a man sinned, his relationship with God was broken; and sacrifice was an expression of penitence, designed to restore the lost relationship. Jesus, by his life and death, made it possible for man to enter into a new relationship of peace and friendship with God. He bridged the awful gulf between man and God. (iii) It tells us that Jesus is the Saviour of the world (1Jn_4:14). When he came into the world, men were conscious of nothing so much as their own weakness and helplessness. Men, said Seneca, were looking ad salutem, for salvation. They were desperately conscious of "their weakness in necessary things." They wanted "a hand let down to lift them up." It would be quite inadequate to think of salvation as mere deliverance from the punishment of hell. Men need to be saved from themselves; they need to be saved from the habits which have become their fetters; they need to be saved from their temptations; they need to be saved from their fears and their anxieties; they need to be saved from their follies and mistakes. In every case Jesus offers men salvation; he brings that which enables them to face time and to meet eternity. (iv) It tells us that Jesus is the Son of God (1Jn_4:15). Whatever that may mean, it certainly means that Jesus Christ is in a relationship to God in which no other person ever stood or ever will stand. He alone can show men what God is like; he alone can bring to men God's grace, love, forgiveness and strength. One other thing emerges in this passage. It has taught us of God and it has taught us of Jesus; and it teaches us of the Spirit. In 1Jn_4:13 John says it is because we have a share of the Spirit that we know that we dwell in God. It is the work of the Spirit that in the beginning makes us seek God at all; it is the work of the Spirit that makes us aware of God's presence; and it is the work of the Spirit that gives us the certainty that we are truly at peace with God. It is the Spirit in our hearts which makes us dare to address God as Father (Rom_8:15-16). The Spirit is the inner witness who, as C. H. Dodd puts it, gives us the "immediate, spontaneous, unanalysable awareness of a divine presence in our lives." "And his that gentle voice we hear, Soft as the breath of even, That checks each fault, that calms each fear, And speaks of heaven. And every virtue we possess, And every victory won, And every thought of holiness, Are his alone." -Barclay's Daily Study Bible (NT) Chapter 5 LOVE WITHIN THE DIVINE FAMILY (1Jn_5:1-2) 5:1-2 Everyone who believes that Jesus is the Christ has experienced the birth which comes from God; and everyone who loves the father loves the child. This is how we know that we must be loving the children of God, whenever we love God and keep his commandments. As John wrote this passage, there were two things in the background of his mind. (i) There was the great fact which was the basis of all his thinking, the fact that love of God and love of man are inseparable parts of the same experience. In answer to the questioning scribe Jesus had said that there were two great commandments. The first laid it down that we must love God with all our heart and soul and mind and strength; and the second laid it down that we must love our neighbour as ourselves. Than these commandments there are none greater (Mar_12:28-31). John had in mind this word of his Lord. (ii) But he also had in mind a natural law of human life. Family love is a part of nature. The child naturally loves his parents; and he just as naturally loves his brothers and sisters. The second part of 1Jn_5:1 literally runs: "Everyone who loves him who begat, loves him who was begotten of him." Put much more simply that is: "If we love a father, we also love his child." John is thinking of the love which naturally binds a man to the father who begat him and to the other children whom the father has begotten. John transfers this to the realm of Christian thought and experience. The Christian undergoes the experience of being reborn; the father is God; and the Christian is bound to love God for all that he has done for his soul. But birth is always into a family; and the Christian is reborn into the family of God. As it was for Jesus, so it is for him--those who do the will of God, as he himself does, become his mother, his sisters and his brothers (Mar_3:35). If, then, the Christian loves God the Father who begat him, he must also love the other children whom God has begotten. His love of God and his love of his Christian brothers and sisters must be parts of the same love, so closely interlocked that they can never be separated. It has been put: "Man is not only born to love, he is also born to be loved." A. E. Brooke put it: "Everyone who has been born of God must love those who have been similarly ennobled." Long before this the Psalmist had said that, "God gives the desolate a home to dwell in" (Psa_68:6). The Christian by virtue of his rebirth is set within the family of God and as he loves the Father, so must he also love the children who are of the same family as he is. THE NECESSARY OBEDIENCE (1Jn_5:3-4 a) 5:3-4a For this is the love of God, that we should keep his commandments; and his commandments are not heavy, because everything that is born of God conquers the world. John reverts to an idea which is never far from the surface of his mind. Obedience is the only proof of love. We cannot prove our love to anyone other than by seeking to please him and bring him joy. Then John quite suddenly says a most surprising thing. God's commandments, he says, are not heavy. We must note two general things here. He certainly does not mean that obedience to God's commandments is easy to achieve. Christian love is no easy matter. It is never an easy thing to love people whom we do not like or people who hurt our feelings or injure us. It is never an easy thing to solve the problem of living together; and when it becomes the problem of living together on the Christian standard of life, it is a task of immense difficulty. Further, there is in this saying an implied contrast. Jesus spoke of the Scribes and Pharisees as "binding heavy burdens and hard to bear, and laying them on men's shoulders" (Mat_23:4). The Scribal and Pharisaic mass of rules and regulations could be an intolerable burden on the shoulders of any man. There is no doubt that John is remembering that Jesus said, "My yoke is easy and my burden is light" (Mat_11:30). How then is this to be explained? How can it be said that the tremendous demands of Jesus are not a heavy burden? There are three answers to that question. (i) It is the way of God never to lay a commandment on any man without also giving him the strength to carry it out. With the vision comes the power; with the need for it comes the strength. God does not give us his commandments and then go away and leave us to ourselves. He is there by our side to enable us to carry out what he has commanded. What is impossible for us becomes possible with God. (ii) But there is another great truth here. Our response to God must be the response of love; and for love no duty is too hard and no task too great. That which we would never do for a stranger we will willingly attempt for a loved one. What would be an impossible sacrifice, if a stranger demanded it, becomes a willing gift when love needs it. There is an old story which is a kind of parable of this. Someone once met a lad going to school long before the days when transport was provided. The lad was carrying on his back a smaller boy who was clearly lame and unable to walk. The stranger said to the lad, "Do you carry him to school every day?" "Yes," said the boy. "That's a heavy burden for you to carry," said the stranger. "He's no' a burden," said the boy. "He's my brother." Love turned the burden into no burden at all. It must be so with us and Christ. His commandments are not a burden but a privilege and an opportunity to show our love. Difficult the commandments of Christ are, burdensome they are not; for Christ never laid a commandment on a man without giving him the strength to carry it; and every commandment laid upon us provides another chance to show our love. We must leave the third answer to our next section. THE CONQUEST OF THE WORLD (1Jn_5:4 b-5) 5:4b-5 And this is the conquest which has conquered the world, our faith. Who is he who conquers the world but he who believes that Jesus is the Son of God? (iii) We have seen that the commandments of Jesus Christ are not grievous because with the commandment there comes the power and because we accept them in love. But there is another great truth. There is something in the Christian which makes him able to conquer the world. The kosmos (G2889) is the world apart from God and in opposition to him. That which enables us to conquer the kosmos (G2889) is faith. John defines this conquering faith as the belief that Jesus is the Son of God. It is belief in the Incarnation. Why should that be so victory-giving? If we believe in the incarnation, it means that we believe that in Jesus God entered the world and took our human life upon himself. If he did that, it means that he cared enough for men to take upon himself the limitations of humanity, which is the act of a love that passes human understanding. If God did that, it means that he shares in all the manifold activities of human life and knows the many and varied trials and temptations and sorrows of this world. It means that everything that happens to us is fully understood by God and that he is in this business of living along with us. Faith in the incarnation is the conviction that God shares and God cares. Once we possess that faith certain things follow. (i) We have a defence to resist the infections of the world. On all sides there is the pressure of worldly standards and motives; on all sides the fascinations of the wrong things. From within and without come the temptations which are part of the human situation in a world and a society not interested in and sometimes hostile to God. But once we are aware of the presence of God in Jesus Christ ever with us, we have a strong prophylactic against the infections of the world. It is a fact of experience that goodness is easier in the company of good people; and if we believe in the incarnation, we have the continual presence of God in Jesus Christ. (ii) We have a strength to endure the attacks of the world. The human situation is full of things which seek to take our faith away. There are the sorrows and the perplexities of life; there are the disappointments and the frustrations of life; there are for most of us the failures and discouragements of life. But if we believe in the incarnation, we believe in a God who himself went through all this, even to the Cross and who can, therefore, help others who are going through it. (iii) We have the indestructible hope of final victory. The world did its worst to Jesus. It hounded him and slandered him. It branded him heretic and friend of sinners. It judged him and crucified him and buried him. It did everything humanly possible to eliminate him--and it jailed. After the Cross came the Resurrection; after the shame came the glory. That is the Jesus who is with us, one who saw life at its grimmest, to whom life did its worst, who died, who conquered death, and who offers us a share in that victory which was his. If we believe that Jesus is the Son of God, we have with us always Christ the Victor to make us victorious. THE WATER AND THE BLOOD (1Jn_5:6-8) 5:6-8 This is he who came through water and blood--Jesus Christ. It was not only by water that he came, but by water and by blood. And it is the Spirit which testifies to this, because the Spirit is truth; because there are three who testify, the Spirit and the water and the blood, and the three agree in one. Plummer, in beginning to comment on this passage says: "This is the most perplexing passage in the Epistle, and one of the most perplexing in the New Testament." No doubt, if we knew the circumstances in which John was writing and had full knowledge of the heresies against which he was defending his people, the meaning would become clear but, as it is, we can only guess. We do, however, know enough of the background to be fairly sure that we can come at the meaning of John's words. It is clear that the words water and blood in connection with Jesus had for John a special mystical and symbolic meaning. In his story of the Cross there is a curious pair of verses: One of the soldiers pierced his side with a spear, and at once there came out blood and water. He who saw it has borne witness--his testimony is true, and he knows that he tells the truth--that you also may believe (Joh_19:34-35). Clearly John attaches particular importance to that incident and he guarantees it with a very special certificate of evidence. To him the words water and blood in connection with Jesus conveyed an essential part of the meaning of the gospel. The first verse of the passage is obscurely expressed--"This is he who came through water and blood Jesus Christ." The meaning is that this is he who entered into his Messiahship or was shown to be the Christ through water and blood. In connection with Jesus water and blood can refer only to two events of his life. The water must refer to his baptism; the blood to his Cross. John is saying that both the baptism and the Cross of Jesus are essential parts of his Messiahship. He goes on to say that it was not by water only that he came, but by water and by blood. It is, then, clear that some were saying that Jesus came by water, but not by blood; in other words that his baptism was an essential part of his Messiahship but his Cross was not. This is what gives us our clue to what lies behind this passage. We have seen again and again that behind this letter lies the heresy of Gnosticism. And we have also seen that Gnosticism, believing that Spirit was altogether good and matter altogether evil, denied that God came in the flesh. So they had a belief of which Irenaeus tells us connected with the name of Cerinthus, one of their principal representatives and an exact contemporary of John. Cerinthus taught that at the baptism the divine Christ descended into the man Jesus in the form of a dove; Jesus, allied as it were with the Christ who had descended upon him, brought to men the message of the God who had hitherto been unknown and lived in perfect virtue; then the Christ departed from the man Jesus and returned to glory, and it was only the man Jesus who was crucified on Calvary and afterwards resurrected. We might put it more simply by saying that Cerinthus taught that Jesus became divine at the baptism, that divinity left him before the Cross and that he died simply a man. It is clear that such teaching robs the life and death of Jesus of all value for us. By seeking to protect God from contact with human pain, it removes him from the act of redemption. What John is saying is that the Cross is an essential part of the meaning of Jesus and that God was in the death of Jesus every bit as much as he was in his life. THE TRIPLE WITNESS (1Jn_5:6-8 continued) John goes on to speak of the triple witness. There is the witness of the Spirit. In this John is thinking of three things. (i) The New Testament story is clear that at his baptism the Spirit descended upon Jesus in the most special way (Mar_1:9-11; Mat_3:16-17; Luk_3:21-22; Act_10:38; Joh_1:32-34). (ii) The New Testament is also clear that, while John came to baptize with water, Jesus came to baptize with the Spirit (Mar_1:8; Mat_3:11; Luk_3:16; Act_1:5; Act_2:33). He came to bring men the Spirit with a plenitude and a power hitherto quite unknown. (iii) The history of the early church is the proof that this was no idle claim. It began at Pentecost (Act_2:4), and it repeated itself over and over again in the history and experience of the Church (Act_8:17; Act_10:44). Jesus had the Spirit and he could give the Spirit to men; and the continuing evidence of the Spirit in the Church was--and is--an undeniable witness to the continuing power of Jesus Christ. There is the witness of the water. At Jesus' own baptism there was the witness of the Spirit descending upon him. It was, in fact, that event which revealed to John the Baptist who Jesus was. It is John's point that in the early church that witness was maintained in Christian baptism. We must remember that thus early in the Church's history baptism was adult baptism, the confession of faith and the reception into the Church of men and women coming direct from heathenism and beginning an absolutely new way of life. In Christian baptism things happened. A man plunged below the water and died with Christ; he emerged and was resurrected with Christ to a new life. Therefore, Christian baptism was a witness to the continuing power of Jesus Christ. It was a witness that he was still alive and that he was indeed divine. There was the witness of the blood. The blood was the life. In any sacrifice the blood was sacred to God and to God alone. The death of Christ was the perfect sacrifice; in the Cross his blood was poured out to God. It was the experience of men that that sacrifice was availing, that it did redeem them and reconcile them to God and give them peace with God. Continuously in the Church the Lord's Supper, the Eucharist, was and is observed. In it the sacrifice of Christ is full displayed; and in it there is given to men the opportunity not only to give thanks to Christ for his sacrifice made once for all, but also to appropriate its benefits and to avail themselves of its healing power. That happened in John's time. At the Lord's Table men met the Christ and experienced his forgiveness and the peace with God which he brings. Men still have that experience; and, therefore that feast is a continuing witness to the atoning power of the sacrifice of Jesus Christ. The Spirit and the water and the blood all combine to demonstrate the perfect Messiahship, the perfect Sonship, the perfect Saviourhood of this man Jesus in whom was God. The continued gift of the Spirit, the continued death and resurrection of baptism, the continued availability of the sacrifice of the Cross at the Lord's Table are still the witnesses to Jesus Christ. Note on 1Jn_5:7 : In the King James Version there is a verse which we have altogether omitted. It reads, "For there are three that bear record in heaven, the Father, the Word and the Holy Ghost; and these three are one." The English Revised Version omits this verse, and does not even mention it in the margin, and none of the newer translations includes it. It is quite certain that it does not belong to the original text. The facts are as follows. First, it does not occur in any Greek manuscript earlier than the 14th century. The great manuscripts belong to the 3rd and 4th centuries, and it occurs in none of them. None of the great early fathers of the Church knew it. Jerome's original version of the Vulgate does not include it. The first person to quote it is a Spanish heretic called Priscillian who died in A.D. 385. Thereafter it crept gradually into the Latin texts of the New Testament although, as we have seen, it did not gain an entry to the Greek manuscripts. How then did it get into the text? Originally it must have been a scribal gloss or comment in the margin. Since it seemed to offer good scriptural evidence for the doctrine of the Trinity, through time it came to be accepted by theologians as part of the text, especially in those early days of scholarship before the great manuscripts were discovered. But how did it last, and how did it come to be in the King James Version? The first Greek testament to be published was that of Erasmus in 1516. Erasmus was a great scholar and, knowing that this verse was not in the original text, he did not include it in his first edition. By this time, however, theologians were using the verse. It had, for instance, been printed in the Latin Vulgate of 1514. Erasmus was therefore criticized for omitting it. His answer was that if anyone could show him a Greek manuscript which had the words in it, he would print them in his next edition. Someone did produce a very late and very bad text in which the verse did occur in Greek; and Erasmus, true to his word but very much against his judgment and his will, printed the verse in his 1522 edition. The next step was that in 1550 Stephanus printed his great edition of the Greek New Testament. This 1550 edition of Stephanus was called--he gave it that name himself--The Received Text, and it was the basis of the King James Version and of the Greek text for centuries to come. That is how this verse got into the King James Version. There is, of course, nothing wrong with it; but modern scholarship has made it quite certain that John did not write it and that it is a much later commentary on, and addition to, his words; and that is why all modern translations omit it. THE UNDENIABLE WITNESS (1Jn_5:9-10) 5:9-10 If we accept the testimony of men, the testimony of God is greater, for this is the testimony of God that he has borne testimony about his Son. He who believes in the Son of God has that testimony within himself. He who does not believe God has made God a liar, because he has not believed in the testimony which God bore to his Son. Behind this passage there are two basic ideas. There is the Old Testament idea of what constitutes an adequate witness. The law was quite clear: "A single witness shall not prevail against a man for any crime or for any wrong in connection with any offence that he has committed; only on the evidence of two witnesses, or of three witnesses, shall a charge be sustained" (Deu_19:15; compare Deu_17:6). A triple human witness is enough to establish any fact. How much more must a triple divine witness, the witness of the Spirit, the water, and the blood, be regarded as convincing. Second, the idea of witness is an integral part of John's thought. In his gospel we find different witnesses all converging on Jesus Christ. John the Baptist is a witness to Jesus (Joh_1:15; Joh_1:32-34; Joh_5:33). Jesus' deeds are a witness to, him (Joh_5:36). The Scriptures are a witness to him (Joh_5:39). The Father who sent him is a witness to him (Joh_5:30-32; Joh_5:37; Joh_8:18). The Spirit is a witness to him. "When the Counsellor comes...even the Spirit of truth... he will bear witness to me" (Joh_15:26). John goes on to use a phrase which is a favourite of his in his gospel. He speaks of the man who "believes in the Son of God." There is a wide difference between believing a man and believing in him. If we believe a man, we do no more than accept whatever statement he may be making at the moment as true. If we believe in a man, we accept the whole man and all that he stands for in complete trust. We would be prepared not only to trust his spoken word, but also to trust ourselves to him. To believe in Jesus Christ is not simply to accept what he says as true; it is to commit ourselves into his hands, for time and for eternity. When a man does that, the Holy Spirit within him testifies that he is acting aright. It is the Holy Spirit who gives him the conviction of the ultimate value of Jesus Christ and assures him that he is right to make this act of commitment to him. The man who refuses to do that is refusing the promptings of the Holy Spirit within his heart. If a man refuses to accept the evidence of men who have experienced what Christ can do, the evidence of the deeds of Christ, the evidence of the Scriptures, the evidence of God's Holy Spirit, the evidence of God himself, in effect he is calling God a liar--and that is the very limit of blasphemy. THE ESSENCE OF THE FAITH (1Jn_5:11-13) 5:11-13 And this is the testimony, that God gave us eternal life and that that life is in his Son. He who has the Son has life; he who has not the Son has not life. I have written these things to you who believe in the name of the Son of God that you may know that you have eternal life. With this paragraph the letter proper comes to an end. What follows is in the nature of a postscript. The end is a statement that the essence of the Christian life is eternal life. The word for eternal is aionios (G166). It means far more than simply lasting for ever. A life which lasted for ever might well be a curse and not a blessing, an intolerable burden and not a shining gift. There is only one person to whom aionios may properly be applied and that is God. In the real sense of the term it is God alone who possesses and inhabits eternity. Eternal life is, therefore, nothing other than the life of God himself. What we are promised is that here and now there can be given us a share in the very life of God. In God there is peace and, therefore, eternal life means serenity. It means a life liberated from the fears which haunt the human situation. In God there is power and, therefore, eternal life means the defeat of frustration. It means a life filled with the power of God and, therefore, victorious over circumstance. In God there is holiness and, therefore, eternal life means the defeat of sin. It means a life clad with the purity of God and armed against the soiling infections of the world. In God there is love and, therefore, eternal life means the end of bitterness and hatred. It means a life which has the love of God in its heart and the undefeatable love of man in all its feelings and in all its action. In God there is life and, therefore eternal life means the defeat of death. It means a life which is indestructible because it has in it the indestructibility of God himself. It is John's conviction that such a life comes through Jesus Christ and in no other way. Why should that be? If eternal life is the life of God, it means that we can possess that life only when we know God and are enabled to approach him and rest in him. We can do these two things only in Jesus Christ. The Son alone fully knows the Father and, therefore, only he can fully reveal to us what God is like. As John had it in his gospel: "No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known" (Joh_1:18). And Jesus Christ alone can bring us to God. It is in him that there is open to us the new and living way into the presence of God (Heb_10:19-23). We may take a simple analogy. If we wish to meet someone whom we do not know and who moves in a completely different circle from our own, we can achieve that meeting only by finding someone who knows him and is willing to introduce us to him. That is what Jesus does for us in regard to God. Eternal life is the life of God and we can find that life only through Jesus Christ. THE BASIS AND THE PRINCIPLE OF PRAYER (1Jn_5:14-15) 5:14-15 And this is the confidence that we have towards him, that, if we ask anything which is in accordance with his will, he hears us; and, if we know that he hears anything that we ask, we know that we possess the requests that we have made from him. Here are set down both the basis and the principle of prayer. (i) The basis of prayer is the simple fact that God listens to our prayers. The word which John uses for confidence is interesting. It is parrhesia (G3954). Originally parrhesia meant freedom of speech, that freedom to speak boldly which exists in a true democracy. Later it came to denote any kind of confidence. With God we have freedom of speech. He is always listening, more ready to hear than we are to pray. We never need to force our way into his presence or compel him to pay attention. He is waiting for us to come. We know how we often wait for the knock of the postman or the ring of the telephone bell to bring us a message from someone whom we love. In all reverence we can say that God is like that with us. (ii) The principle of prayer is that to be answered it must be in accordance with the will of God. Three times in his writings John lays down what might be called the conditions of prayer. (a) He says that obedience is a condition of prayer. We receive whatever we ask because we keep his commandments (1Jn_3:22). (b) He says that remaining in Christ is a condition of prayer. If we abide in him and his words abide in us, we will ask what we will and it will be done for us (Joh_15:7). The closer we live to Christ, the more we shall pray aright; and the more we pray aright, the greater the answer we receive. (c) He says that to pray in his name is a condition of prayer. If we ask anything in his name, he will do it (Joh_14:14). The ultimate test of any request is, can we say to Jesus, "Give me this for your sake and in your name"? Prayer must be in accordance with the will of God. Jesus teaches us to pray: "Thy will be done," not, "Thy will be changed." Jesus himself, in the moment of his greatest agony and crisis, prayed, "Not as I will, but as thou wilt.... Thy will be done" (Mat_26:39; Mat_26:42). Here is the very essence of prayer. C. H. Dodd writes: "Prayer rightly considered is not a device for employing the resources of omnipotence to fulfil our own desires, but a means by which our desires may be redirected according to the mind of God, and made into channels for the forces of his will." A. E. Brooke suggests that John thought of prayer as "Including only requests for knowledge of, and acquiescence in, the will of God." Even the great pagans saw this. Epictetus wrote: "Have courage to look up to God and say, Deal with me as thou wilt from now on. I am as one with thee; I am thine; I flinch from nothing so long as thou dost think that it is good. Lead me where thou wilt; put on me what raiment thou wilt. Wouldst thou have me hold office or eschew it, stay or flee, be rich or poor? For all this I will defend thee before men." Here is something on which to ponder. We are so apt to think that prayer is asking God for what we want, whereas true prayer is asking God for what he wants. Prayer is not only talking to God, even more it is listening to him. PRAYING FOR THE BROTHER WHO SINS (1Jn_5:16-17) 5:16-17 If anyone sees his brother sinning a sin which is not a sin whose end is death, he will ask life for him and he will give it to him, that is, to those whose sin is not a sin whose end is death. There is a sin whose end is death. It is not about that that I mean he should ask. All wrongdoing is sin; but there is a sin whose end is not death. There is no doubt that this is a most difficult and disturbing passage. Before we approach its problems, let us look at its certainties. John has just been speaking about the Christian privilege of prayer; and now he goes on to single out for special attention the prayer of intercession for the brother who needs praying for. It is very significant that, when John speaks about one kind of prayer, it is not prayer for ourselves; it is prayer for others. Prayer must never be selfish;, it must never be concentrated entirely upon our own selves and our own problems and our own needs. It must be an outgoing activity. As Westcott put it: "The end of prayer is the perfection of the whole Christian body." Again and again the New Testament writers stress the need for this prayer of intercession. Paul writes to the Thessalonians: "Brothers, pray for us" (1Th_5:25). The writer to the Hebrews says: "Pray for us" (Heb_13:18-19). James says that, if a man is sick, he ought to call the elders, and the elders should pray over him (Jas_5:14). It is the advice to Timothy that prayer must be made for all men (1Ti_2:1). The Christian has the tremendous privilege of bearing his brother man to the throne of grace. There are three things to be said about this. (i) We naturally pray for those who are ill, and we should just as naturally pray for those who are straying away from God. It should be just as natural to pray for the cure of the soul as it is to pray for the cure of the body. It may be that there is nothing greater that we can do for the man who is straying away and who is in peril of making shipwreck of his life than to commit him to the grace of God. (ii) But it must be remembered that, when we have prayed for such a man, our task is not yet done. In this, as in all other things, our first responsibility is to seek to make our own prayers come true. It will often be our duty to speak to the man himself. We must not only speak to God about him, we must also speak to the man about himself. God needs a channel through which his grace can come and an agent through whom he can act; and it may well be that we are to be his voice in this instance. (iii) We have previously thought about the basis of prayer and about the principle of prayer; but here we meet the limitation of prayer. It may well be that God wishes to answer our prayer; it may well be that we pray with heartfelt sincerity; but God's aim and our prayer can be frustrated by the man for whom we pray. If we pray for a sick person and he disobeys his doctors and acts foolishly, our prayer will be frustrated. God may urge, God may plead, God may warn, God may offer, but not even God can violate the freedom of choice which he himself has given to us. It is often the folly of man which frustrates our prayers and cancels the grace of God. SIN WHOSE END IS DEATH (1Jn_5:16-17 continued) This passage speaks of the sin whose end is death and the sin whose end is not death. The Revised Standard Version translates "mortal" sin. There have been many suggestions in regard to this. The Jews distinguished two kinds of sins. There were the sins which a man committed unwittingly or, at least, not deliberately. These were sins which a man might commit in ignorance, or when he was swept away by some over-mastering impulse, or in some moment of strong emotion when his passions were too strong for the leash of the will to hold. On the other hand, there were the sins of the high hand and the haughty heart, the sins which a man deliberately committed, the sins in which he defiantly took his own way in spite of the known will of God for him. It was for the first kind of sin that sacrifice atoned; but for the sins of the haughty heart and the high hand no sacrifice could atone. Plummer lists three suggestions. (i) Mortal sins may be sins which are punishable by death. But it is quite clear that more is meant than that. This passage is not thinking of sins which are a breach of man-made laws, however serious. (ii) Mortal sins may be sins which God visits with death. Paul writes to the Corinthians that, because of their unworthy conduct at the table of the Lord, many among them are weak and many are asleep, that is, many have died (1Co_11:30); and the suggestion is that the reference is to sins which are so serious that God sends death. (iii) Mortal sins may be sins punishable with excommunication from the Church. When Paul is writing to the Corinthians about the notorious sinner with whom they have not adequately dealt, he demands that he should be "delivered to Satan." That was the phrase for excommunication. But he goes on to say that, serious as this punishment is and sore as its bodily consequence may be, it is designed to save the man's soul in the Day of the Lord Jesus (1Co_5:5). It is a punishment which does not end in death. None of these explanations will do. There are three further suggestions as to the identification of this mortal sin. (a) There is a line of thought in the New Testament which points to the fact that some held that there was no forgiveness for post-baptismal sin. There were those who believed that baptism cleansed from all previous sins but that after baptism there was no forgiveness. There is an echo of that line of thought in Hebrews: "It is impossible to restore again to repentance, those who have once been enlightened, who have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, if they then commit apostasy" (Heb_6:4-6). In early Christian terminology to be enlightened was often a technical term for to be baptized. It was indeed that belief which made many postpone baptism until the last possible moment. But the real essence of that statement in Hebrews is that restoration becomes impossible when penitence has become impossible; the connection is not so much with baptism as with penitence. (b) Later on in the early church there was a strong line of thought which declared that apostasy could never be forgiven. In the days of the great persecutions some said that those who in fear or in torture had denied their faith could never have forgiveness; for had not Jesus said, "Whoever denies me before men, I also will deny before my Father who is in heaven" (Mat_10:33; compare Mar_8:38; Luk_9:26). But it must always be remembered that the New Testament tells of the terrible denial of Peter and of his gracious restoration. As so often happens, Jesus was gentler and more sympathetic and understanding than his Church was. (c) It could be argued from this very letter of John that the most deadly of all sins was to deny that Jesus really came in the flesh, for that sin was nothing less than the mark of Antichrist (1Jn_4:3). If the mortal sin is to be identified with any one sin that surely must be it. But we think that there is something more to it even than that. THE ESSENCE OF SIN (1Jn_5:16-17 continued) First of all, let us try to fix more closely the meaning of the mortal sin. In the Greek it is the sin pros (G4314) thanaton (G2288). That means the sin which is going towards death, the sin whose end is death, the sin which, if continued in, must finish in death. The terrible thing about it is not so much what it is in itself, as where it will end, if a man persists in it. It is a fact of experience that there are two kinds of sinners. On the one hand, there is the man who may be said to sin against his will; he sins because he is swept away by passion or desire, which at the moment is too strong for him; his sin is not so much a matter of choice as of a compulsion which he is not able to resist. On the other hand, there is the man who sins deliberately, of set purpose taking his own way, although well aware that it is wrong. Now these two men began by being the same man. It is the experience of every man that the first time that he does a wrong thing, he does it with shrinking and with fear; and, after he has done it, he feels grief and remorse and regret. But, if he allows himself again and again to flirt with temptation and to fall, on each occasion the sin becomes easier; and, if he thinks he escapes the consequences, on each occasion the self-disgust and the remorse and the regret become less and less; and in the end he reaches a state when he can sin without a tremor. It is precisely that which is the sin which is leading to death. So long as a man in his heart of hearts hates sin and hates himself for sinning, so long as he knows that he is sinning, he is never beyond repentance and, therefore, never beyond forgiveness; but once he begins to revel in sin and to make it the deliberate policy of his life, he is on the way to death, for he is on the way to a state where the idea of repentance will not, and cannot, enter his head. The mortal sin is the state of the man who has listened to sin and refused to listen to God so often, that he loves his sin and regards it as the most profitable thing in the world. THE THREEFOLD CERTAINTY (1Jn_5:18-20) 5:18-20 We know that he who has received his birth from God does not sin, but he whose birth was from God keeps him, and the Evil One does not touch him. We know that it is from God that we draw our being, and the whole world lies in the power of the Evil One. We know that the Son of God has come, and that he has given us discernment to come to know the Real One; and we are in the Real One, even through his Son Jesus Christ. This is the real God and this is eternal life. John draws to the end of his letter with a statement of the threefold Christian certainty. (i) The Christian is emancipated from the power of sin. We must be careful to see what this means. It does not mean that the Christian never sins; but it does mean that he is not the helpless slave of sin. As Plummer put it: "A child of God may sin, but his normal condition is resistance to evil." The difference lies in this. The pagan world was conscious of nothing so much as moral defeat. It knew its own evil and felt there was no possible escape. Seneca spoke of "our weakness in necessary things." He said that men "hate their sins but cannot leave them." Persius, the Roman satirist, in a famous picture spoke of "filthy Natta, a man deadened by vice...who has no sense of sin, no knowledge of what he is losing, and is sunk so deep that he sends up no bubble to the surface." The pagan world was utterly defeated by sin. But the Christian is the man who never can lose the battle. Because he is a man, he will sin; but he never can experience the utter moral defeatedness of the pagan. F. W. H. Myers makes Paul speak of the battle with the flesh: "Well, let me sin, but not with my consenting, Well, let me die, but willing to be whole: Never, O Christ--so stay me from relenting-- Shall there be truce betwixt my flesh and soul." The reason for the Christian's ultimate undefeatedness is that he who has his birth from God keeps him. That is to say, Jesus keeps him. As Wescott has it: "The Christian has an active enemy, but he has also a watchful guardian." The heathen is the man who has been defeated by sin and has accepted defeat. The Christian is the man who may sin but never accepts the fact of defeat. "A saint," as someone has said, "is not a man who never falls; he is a man who gets up and goes on every time he falls." (ii) The Christian is on the side of God against the world. The source of our being is God, but the world lies in the power of the Evil One. In the early days the cleavage between the Church and the world was much clearer than it is now. At least in the Western world, we live in a civilization permeated by Christian principles. Even if men do not practise them, they still, on the whole, accept the ideals of chastity, mercy, service, love. But the ancient world knew nothing of chastity, and little of mercy, and of service, and of love. John says that the Christian knows that he is with God, while the world is in the grip of the Evil One. No matter how the situation may have changed, the choice still confronts men whether they will align themselves with God or with the forces which are against God. As Myers makes Paul say: "Whoso hath felt the Spirit of the Highest, Cannot confound nor doubt him nor deny: Yea with one voice, O World, tho' thou deniest, Stand thou on that side, for on this am l." (iii) The Christian is conscious that he has entered into that reality which is God. Life is full of illusions and impermanencies; by himself man can but guess and grope; but in Christ he enters into the knowledge of reality. Xenophon tells of a discussion between Socrates and a young man. "How do you know that?" says Socrates. "Do you know it, or are you guessing?" "I am guessing," is the answer. "Very well," says Socrates, "when we are done with guessing and when we know, shall we talk about it then?" Who am I? What is life? What is God? Whence did I come? Whither do I go? What is truth and where is duty? These are the questions to which men can reply only in guesses apart from Jesus Christ. But in Christ we reach the reality, which is God. The time of guessing is gone and the time of knowing has come. THE CONSTANT PERIL (1Jn_5:21) 5:21 My dear children, guard yourselves from idols. With this sudden, sharp injunction John brings his letter to an end. Short as it is, there is a world of meaning in this phrase. (i) In Greek the word idol has in it the sense of unreality. Plato used it for the illusions of this world as opposed to the unchangeable realities of eternity. When the prophets spoke of the idols of the heathen, they meant that they were counterfeit gods, as opposed to the one true God. This may well mean, as Westcott has it, "Keep yourselves from all objects of false devotion." (ii) An idol is anything in this life which men worship instead of God and allow to take the place of God. A man may make an idol of his money, of his career, of his safety, of his pleasure. Again to quote Westcott: "An idol is anything which occupies the place due to God." (iii) It is likely that John means something more definite than either of these two things. It was in Ephesus that he was writing, and it was of conditions in Ephesus that he was thinking. It is likely that he means simply and directly, "Keep yourselves from the pollutions of heathen worship." No town in the world had so many connections with the stories of the ancient gods; and no town was more proud of them. Tacitus writes of Ephesus: "The Ephesians claimed that Diana and Apollo were not born at Delos, as was commonly supposed; they possessed the Cenchrean stream and the Ortygian grove where Latona, in travail, had reposed against an olive tree, which is still in existence, and had given birth to these deities.... It was there that Apollo himself, after slaying the Cyclops, had escaped the wrath of Jupiter: and again that father Bacchus in his victory had spared the suppliant Amazons who had occupied his shrine." Further, in Ephesus there stood the great Temple of Diana, one of the wonders of the ancient world. There were at least three things about that Temple which would justify John's stern injunction to have nothing to do with heathen worship. (a) The Temple was the centre of immoral rites. The priests were called the Megabyzi. They were eunuchs. It was said by some that the goddess was so fastidious that she could not bear a real male near her; it was said by others that the goddess was so lascivious that it was unsafe for any real male to approach her. Heraclitus, the great philosopher, was a native of Ephesus. He was called the weeping philosopher, for he had never been known to smile. He said that the darkness to the approach of the altar of the Temple was the darkness of vileness; that the morals of the Temple were worse than the morals of beasts; that the inhabitants of Ephesus were fit only to be drowned, and that the reason that he could never smile was that he lived in the midst of such terrible uncleanness. For a Christian to have any contact with that was to touch infection. (b) The Temple had the right of asylum. Any criminal, if he could reach the Temple of Diana, was safe. The result was that the Temple was the haunt of criminals. Tacitus accused Ephesus of protecting the crimes of men and calling it the worship of the gods. To have anything to do with the Temple of Diana was to be associated with the very dregs of society. (c) The Temple of Diana was the centre of the sale of Ephesian letters. These were charms, worn as amulets, which were supposed to be effective in bringing about the wishes of those who wore them. Ephesus was "preeminently the city of astrology, sorcery, incantations, amulets, exorcisms, and every form of magical imposture." To have anything to do with the Temple at Ephesus was to be brought into contact with commercialized superstition and the black arts. It is hard for us to imagine how much Ephesus was dominated by the Temple of Diana. It would not be easy for a Christian to keep himself from idols in a city like that. But John demands that it must be done. The Christian must never be lost in the illusions of pagan religion; he must never erect in his heart an idol which will take the place of God; he must keep himself from the infections of all false faiths; and he can do so only when he walks with Christ. -Barclay's Daily Study Bible (NT) FURTHER READING John J. N. S. Alexander, The Epistles of John (Tch; E) A. E. Brooke, The Johannine Epistles (ICC; G) C. H. Dodd, The Johannine Epistles (MC; E) Abbreviations ICC: International Critical Commentary MC: Moffatt Commentary Tch: Torch Commentary E: English Text G: Greek Text -Barclay's Daily Study Bible (NT) Chapter 5 LOVE WITHIN THE DIVINE FAMILY (1Jn_5:1-2) 5:1-2 Everyone who believes that Jesus is the Christ has experienced the birth which comes from God; and everyone who loves the father loves the child. This is how we know that we must be loving the children of God, whenever we love God and keep his commandments. As John wrote this passage, there were two things in the background of his mind. (i) There was the great fact which was the basis of all his thinking, the fact that love of God and love of man are inseparable parts of the same experience. In answer to the questioning scribe Jesus had said that there were two great commandments. The first laid it down that we must love God with all our heart and soul and mind and strength; and the second laid it down that we must love our neighbour as ourselves. Than these commandments there are none greater (Mar_12:28-31). John had in mind this word of his Lord. (ii) But he also had in mind a natural law of human life. Family love is a part of nature. The child naturally loves his parents; and he just as naturally loves his brothers and sisters. The second part of 1Jn_5:1 literally runs: "Everyone who loves him who begat, loves him who was begotten of him." Put much more simply that is: "If we love a father, we also love his child." John is thinking of the love which naturally binds a man to the father who begat him and to the other children whom the father has begotten. John transfers this to the realm of Christian thought and experience. The Christian undergoes the experience of being reborn; the father is God; and the Christian is bound to love God for all that he has done for his soul. But birth is always into a family; and the Christian is reborn into the family of God. As it was for Jesus, so it is for him--those who do the will of God, as he himself does, become his mother, his sisters and his brothers (Mar_3:35). If, then, the Christian loves God the Father who begat him, he must also love the other children whom God has begotten. His love of God and his love of his Christian brothers and sisters must be parts of the same love, so closely interlocked that they can never be separated. It has been put: "Man is not only born to love, he is also born to be loved." A. E. Brooke put it: "Everyone who has been born of God must love those who have been similarly ennobled." Long before this the Psalmist had said that, "God gives the desolate a home to dwell in" (Psa_68:6). The Christian by virtue of his rebirth is set within the family of God and as he loves the Father, so must he also love the children who are of the same family as he is. THE NECESSARY OBEDIENCE (1Jn_5:3-4 a) 5:3-4a For this is the love of God, that we should keep his commandments; and his commandments are not heavy, because everything that is born of God conquers the world. John reverts to an idea which is never far from the surface of his mind. Obedience is the only proof of love. We cannot prove our love to anyone other than by seeking to please him and bring him joy. Then John quite suddenly says a most surprising thing. God's commandments, he says, are not heavy. We must note two general things here. He certainly does not mean that obedience to God's commandments is easy to achieve. Christian love is no easy matter. It is never an easy thing to love people whom we do not like or people who hurt our feelings or injure us. It is never an easy thing to solve the problem of living together; and when it becomes the problem of living together on the Christian standard of life, it is a task of immense difficulty. Further, there is in this saying an implied contrast. Jesus spoke of the Scribes and Pharisees as "binding heavy burdens and hard to bear, and laying them on men's shoulders" (Mat_23:4). The Scribal and Pharisaic mass of rules and regulations could be an intolerable burden on the shoulders of any man. There is no doubt that John is remembering that Jesus said, "My yoke is easy and my burden is light" (Mat_11:30). How then is this to be explained? How can it be said that the tremendous demands of Jesus are not a heavy burden? There are three answers to that question. (i) It is the way of God never to lay a commandment on any man without also giving him the strength to carry it out. With the vision comes the power; with the need for it comes the strength. God does not give us his commandments and then go away and leave us to ourselves. He is there by our side to enable us to carry out what he has commanded. What is impossible for us becomes possible with God. (ii) But there is another great truth here. Our response to God must be the response of love; and for love no duty is too hard and no task too great. That which we would never do for a stranger we will willingly attempt for a loved one. What would be an impossible sacrifice, if a stranger demanded it, becomes a willing gift when love needs it. There is an old story which is a kind of parable of this. Someone once met a lad going to school long before the days when transport was provided. The lad was carrying on his back a smaller boy who was clearly lame and unable to walk. The stranger said to the lad, "Do you carry him to school every day?" "Yes," said the boy. "That's a heavy burden for you to carry," said the stranger. "He's no' a burden," said the boy. "He's my brother." Love turned the burden into no burden at all. It must be so with us and Christ. His commandments are not a burden but a privilege and an opportunity to show our love. Difficult the commandments of Christ are, burdensome they are not; for Christ never laid a commandment on a man without giving him the strength to carry it; and every commandment laid upon us provides another chance to show our love. We must leave the third answer to our next section. THE CONQUEST OF THE WORLD (1Jn_5:4 b-5) 5:4b-5 And this is the conquest which has conquered the world, our faith. Who is he who conquers the world but he who believes that Jesus is the Son of God? (iii) We have seen that the commandments of Jesus Christ are not grievous because with the commandment there comes the power and because we accept them in love. But there is another great truth. There is something in the Christian which makes him able to conquer the world. The kosmos (G2889) is the world apart from God and in opposition to him. That which enables us to conquer the kosmos (G2889) is faith. John defines this conquering faith as the belief that Jesus is the Son of God. It is belief in the Incarnation. Why should that be so victory-giving? If we believe in the incarnation, it means that we believe that in Jesus God entered the world and took our human life upon himself. If he did that, it means that he cared enough for men to take upon himself the limitations of humanity, which is the act of a love that passes human understanding. If God did that, it means that he shares in all the manifold activities of human life and knows the many and varied trials and temptations and sorrows of this world. It means that everything that happens to us is fully understood by God and that he is in this business of living along with us. Faith in the incarnation is the conviction that God shares and God cares. Once we possess that faith certain things follow. (i) We have a defence to resist the infections of the world. On all sides there is the pressure of worldly standards and motives; on all sides the fascinations of the wrong things. From within and without come the temptations which are part of the human situation in a world and a society not interested in and sometimes hostile to God. But once we are aware of the presence of God in Jesus Christ ever with us, we have a strong prophylactic against the infections of the world. It is a fact of experience that goodness is easier in the company of good people; and if we believe in the incarnation, we have the continual presence of God in Jesus Christ. (ii) We have a strength to endure the attacks of the world. The human situation is full of things which seek to take our faith away. There are the sorrows and the perplexities of life; there are the disappointments and the frustrations of life; there are for most of us the failures and discouragements of life. But if we believe in the incarnation, we believe in a God who himself went through all this, even to the Cross and who can, therefore, help others who are going through it. (iii) We have the indestructible hope of final victory. The world did its worst to Jesus. It hounded him and slandered him. It branded him heretic and friend of sinners. It judged him and crucified him and buried him. It did everything humanly possible to eliminate him--and it jailed. After the Cross came the Resurrection; after the shame came the glory. That is the Jesus who is with us, one who saw life at its grimmest, to whom life did its worst, who died, who conquered death, and who offers us a share in that victory which was his. If we believe that Jesus is the Son of God, we have with us always Christ the Victor to make us victorious. THE WATER AND THE BLOOD (1Jn_5:6-8) 5:6-8 This is he who came through water and blood--Jesus Christ. It was not only by water that he came, but by water and by blood. And it is the Spirit which testifies to this, because the Spirit is truth; because there are three who testify, the Spirit and the water and the blood, and the three agree in one. Plummer, in beginning to comment on this passage says: "This is the most perplexing passage in the Epistle, and one of the most perplexing in the New Testament." No doubt, if we knew the circumstances in which John was writing and had full knowledge of the heresies against which he was defending his people, the meaning would become clear but, as it is, we can only guess. We do, however, know enough of the background to be fairly sure that we can come at the meaning of John's words. It is clear that the words water and blood in connection with Jesus had for John a special mystical and symbolic meaning. In his story of the Cross there is a curious pair of verses: One of the soldiers pierced his side with a spear, and at once there came out blood and water. He who saw it has borne witness--his testimony is true, and he knows that he tells the truth--that you also may believe (Joh_19:34-35). Clearly John attaches particular importance to that incident and he guarantees it with a very special certificate of evidence. To him the words water and blood in connection with Jesus conveyed an essential part of the meaning of the gospel. The first verse of the passage is obscurely expressed--"This is he who came through water and blood Jesus Christ." The meaning is that this is he who entered into his Messiahship or was shown to be the Christ through water and blood. In connection with Jesus water and blood can refer only to two events of his life. The water must refer to his baptism; the blood to his Cross. John is saying that both the baptism and the Cross of Jesus are essential parts of his Messiahship. He goes on to say that it was not by water only that he came, but by water and by blood. It is, then, clear that some were saying that Jesus came by water, but not by blood; in other words that his baptism was an essential part of his Messiahship but his Cross was not. This is what gives us our clue to what lies behind this passage. We have seen again and again that behind this letter lies the heresy of Gnosticism. And we have also seen that Gnosticism, believing that Spirit was altogether good and matter altogether evil, denied that God came in the flesh. So they had a belief of which Irenaeus tells us connected with the name of Cerinthus, one of their principal representatives and an exact contemporary of John. Cerinthus taught that at the baptism the divine Christ descended into the man Jesus in the form of a dove; Jesus, allied as it were with the Christ who had descended upon him, brought to men the message of the God who had hitherto been unknown and lived in perfect virtue; then the Christ departed from the man Jesus and returned to glory, and it was only the man Jesus who was crucified on Calvary and afterwards resurrected. We might put it more simply by saying that Cerinthus taught that Jesus became divine at the baptism, that divinity left him before the Cross and that he died simply a man. It is clear that such teaching robs the life and death of Jesus of all value for us. By seeking to protect God from contact with human pain, it removes him from the act of redemption. What John is saying is that the Cross is an essential part of the meaning of Jesus and that God was in the death of Jesus every bit as much as he was in his life. THE TRIPLE WITNESS (1Jn_5:6-8 continued) John goes on to speak of the triple witness. There is the witness of the Spirit. In this John is thinking of three things. (i) The New Testament story is clear that at his baptism the Spirit descended upon Jesus in the most special way (Mar_1:9-11; Mat_3:16-17; Luk_3:21-22; Act_10:38; Joh_1:32-34). (ii) The New Testament is also clear that, while John came to baptize with water, Jesus came to baptize with the Spirit (Mar_1:8; Mat_3:11; Luk_3:16; Act_1:5; Act_2:33). He came to bring men the Spirit with a plenitude and a power hitherto quite unknown. (iii) The history of the early church is the proof that this was no idle claim. It began at Pentecost (Act_2:4), and it repeated itself over and over again in the history and experience of the Church (Act_8:17; Act_10:44). Jesus had the Spirit and he could give the Spirit to men; and the continuing evidence of the Spirit in the Church was--and is--an undeniable witness to the continuing power of Jesus Christ. There is the witness of the water. At Jesus' own baptism there was the witness of the Spirit descending upon him. It was, in fact, that event which revealed to John the Baptist who Jesus was. It is John's point that in the early church that witness was maintained in Christian baptism. We must remember that thus early in the Church's history baptism was adult baptism, the confession of faith and the reception into the Church of men and women coming direct from heathenism and beginning an absolutely new way of life. In Christian baptism things happened. A man plunged below the water and died with Christ; he emerged and was resurrected with Christ to a new life. Therefore, Christian baptism was a witness to the continuing power of Jesus Christ. It was a witness that he was still alive and that he was indeed divine. There was the witness of the blood. The blood was the life. In any sacrifice the blood was sacred to God and to God alone. The death of Christ was the perfect sacrifice; in the Cross his blood was poured out to God. It was the experience of men that that sacrifice was availing, that it did redeem them and reconcile them to God and give them peace with God. Continuously in the Church the Lord's Supper, the Eucharist, was and is observed. In it the sacrifice of Christ is full displayed; and in it there is given to men the opportunity not only to give thanks to Christ for his sacrifice made once for all, but also to appropriate its benefits and to avail themselves of its healing power. That happened in John's time. At the Lord's Table men met the Christ and experienced his forgiveness and the peace with God which he brings. Men still have that experience; and, therefore that feast is a continuing witness to the atoning power of the sacrifice of Jesus Christ. The Spirit and the water and the blood all combine to demonstrate the perfect Messiahship, the perfect Sonship, the perfect Saviourhood of this man Jesus in whom was God. The continued gift of the Spirit, the continued death and resurrection of baptism, the continued availability of the sacrifice of the Cross at the Lord's Table are still the witnesses to Jesus Christ. Note on 1Jn_5:7 : In the King James Version there is a verse which we have altogether omitted. It reads, "For there are three that bear record in heaven, the Father, the Word and the Holy Ghost; and these three are one." The English Revised Version omits this verse, and does not even mention it in the margin, and none of the newer translations includes it. It is quite certain that it does not belong to the original text. The facts are as follows. First, it does not occur in any Greek manuscript earlier than the 14th century. The great manuscripts belong to the 3rd and 4th centuries, and it occurs in none of them. None of the great early fathers of the Church knew it. Jerome's original version of the Vulgate does not include it. The first person to quote it is a Spanish heretic called Priscillian who died in A.D. 385. Thereafter it crept gradually into the Latin texts of the New Testament although, as we have seen, it did not gain an entry to the Greek manuscripts. How then did it get into the text? Originally it must have been a scribal gloss or comment in the margin. Since it seemed to offer good scriptural evidence for the doctrine of the Trinity, through time it came to be accepted by theologians as part of the text, especially in those early days of scholarship before the great manuscripts were discovered. But how did it last, and how did it come to be in the King James Version? The first Greek testament to be published was that of Erasmus in 1516. Erasmus was a great scholar and, knowing that this verse was not in the original text, he did not include it in his first edition. By this time, however, theologians were using the verse. It had, for instance, been printed in the Latin Vulgate of 1514. Erasmus was therefore criticized for omitting it. His answer was that if anyone could show him a Greek manuscript which had the words in it, he would print them in his next edition. Someone did produce a very late and very bad text in which the verse did occur in Greek; and Erasmus, true to his word but very much against his judgment and his will, printed the verse in his 1522 edition. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/barclay/