John 15:9

Verse 9. As the Father hath loved me. The love of the Father toward his only-begotten Son is the highest affection of which we can conceive. Comp. Mt 3:17, 17:5. It is the love of God toward his coequal Son, who is like him in all things, who always pleased him, and who was willing to endure the greatest sacrifices and toils to accomplish his purpose of mercy. Yet this love is adduced to illustrate the tender affection which the Lord Jesus has for all his friends.

So have I loved you. Not to the same degree, for this was impossible, but with the same kind of love--deep, tender, unchanging; love prompting to self-denials, toils, and sacrifices to secure their welfare.

Continue ye. The reason which he gives for their doing this is the strength of the love which he had shown for them. His love was so great for them that he was about to lay down his life. This constitutes a strong reason why we should continue in his love.

1st. Because the love which he shows for us is unchanging.

2nd. It is the love of our best friend--love whose strength was expressed by toils, and groans, and blood.

3rd. As he is unchanging in the character and strength of his affection, so should we be. Thus only can we properly express our gratitude; thus only show that we are his true friends.

4th. Our happiness here and for ever depends altogether on our continuing in the love of Christ. We have no source of permanent joy but in that love.

In my love. In love to me. Thus it is expressed in the Greek in the next verse. The connection also demands that we understand it of our love to him, and not of his love to us. The latter cannot be the subject of a command; the former may. See also Lk 11:42, 1Jn 2:5 Jude 1:21

1 John 2:6

Verse 6. He that saith, he abideth in him. Gr., remains in him; that is, abides or remains in the belief of his doctrines, and in the comfort and practice of religion. The expression is one of those which refer to the intimate union between Christ and his people. A great variety of phrase is employed to denote that. For the meaning of this word in John, Jn 3:6.

Ought himself also so to walk, even as he walked. Ought to live and act as he did. If he is one with him, or professes to be united to him, he ought to imitate him in all things. Comp. Jn 13:15. 1Jn 1:6.

(a) "abideth" Jn 15:4,5 (b) "walk" Jn 13:15

1 John 2:10

Verse 10. He that loveth his brother abideth in the light. Has true religion, and enjoys it.

And there is none occasion of stumbling in him. Marg., scandal. Greek, "and there is no stumbling" [or scandal--σκανδαλον--in him.] The word here used, means anything against which one strikes or stumbles; and then a stumbling-block, an impediment, or anything which occasions a fall. Then it is used in a moral or spiritual sense, as denoting that which is the occasion of falling into sin. Mt 5:29 and Rom 14:13. Here it refers to an individual in respect to his treatment of others, and means that there is nothing, so far as he is concerned, to lead him into sin.--Rob. Lex. If he has love to the brethren, he has true religion; and there is, so far as the influence of this shall extend, nothing that will be the occasion of his falling into sin in his conduct towards them, for "love worketh no ill to his neighbour," Rom 13:10. His course will be just, and upright, and benevolent. He will have no envy towards them in their prosperity, and will not be disposed to detract from their reputation in adversity; he will have no feelings of exultation when they fall, and will not be disposed to take advantage of their misfortunes; and, loving them as brethren, he will be in no respect under temptation to do them wrong. In the bosom of one who loves his brother, the baleful passions of envy, malice, hatred, and uncharitableness, can have no place. At the same time, this love of the brethren would have an important effect on his whole Christian life and walk, for there are few things that will have more influence on a man's character in keeping him from doing wrong, than the love of the good and the pure. He who truly loves good men, will not be likely in any respect to go astray from the paths of virtue.

(1) "stumbling" "scandal"

1 John 2:14

Verse 14. I have written unto you, fathers, because, etc. The reason assigned here for writing to fathers is the same which is given in the previous verse. It would seem that, in respect to them, the apostle regarded this as a sufficient reason for writing to them, and only meant to enforce it by repeating it. The fact that they had through many years been acquainted with the doctrines and duties of the true religion, seemed to him a sufficient reason for writing to them, and for exhorting them to a steadfast adherence to those principles and duties.

I have written unto you, young men, because ye are strong, etc. The two additional circumstances which he here mentions as reasons for writing to young men are, that they are strong, and that the word of God abides in them. The first of these reasons is, that they were strong; that is, that they were qualified for active and useful service in the cause of the Redeemer. Children were yet too young and feeble to appeal to them by this motive, and the powers of the aged were exhausted; but those who were in the rigour of life might be called upon for active service in the cause of the Lord Jesus. The same appeal may be made now to the same class; and the fact that they are thus vigorous is a proper ground of exhortation, for the church needs their active services, and they are bound to devote their powers to the cause of truth. The other additional ground of appeal is, that the word of God abode in them; that is, that those of this class to whom he wrote had showed, perhaps in time of temptation, that they adhered firmly to the principles of religion. They had not flinched from an open defence of the truths of religion when assailed; they had not been seduced by the plausible arts of the advocates of error, but they had had strength to overcome the wicked one. The reason here for appealing to this class is, that in fact they had showed that they could be relied on, and it was proper to depend on them to advocate the great principles of Christianity.

(c) "strong" Eph 6:10 (d) "abideth" Jn 15:7 (e) "overcome" Rev 2:7

1 John 2:17

Verse 17. And the world passeth away. Everything properly constituting this world where religion is excluded. The reference here does not seem to be so much to the material world, as to the scenes of show and vanity which make up the world. These things are passing away like the shifting scenes of the stage. 1Cor 7:31.

And the lust thereof. All that is here so much the object of desire. These things are like a pageant, which only amuses the eve for a moment, and then disappears for ever.

But he that doeth the will of God abideth for ever. This cannot mean that he will never die; but it means that he has built his happiness on a basis which is secure, and which can never pass away. Mt 7:24; seq.

(e) "And the world" Ps 39:6, 1Cor 7:31

1 John 2:27-28

Verse 27. But the anointing which ye have received of him. 1Jn 2:20.

Abideth in you. The meaning is, that the influence on your heart and life, which results from the fact that you are anointed of God, permanently abides with you, and will keep you from dangerous error. The apostle evidently meant to say that he felt assured that they would not be seduced from the truth, and that his confidence in regard to this was placed in the fact that they had been truly anointed unto God as kings and priests. Thus understood, what he here says is equivalent to the expression of a firm conviction that those who are true Christians will not fall away. Comp, 1Jn 2:19, 1Jn 2:20.

And ye need not that any man teach you. That is, what are the things essential to true religion. 1Jn 2:20.

But as the same anointing teacheth you of all things. This cannot mean that the mere act of anointing, if that had been performed in their case, would teach them; but it refers to what John includes in what he calls the anointing--that is, in the solemn consecrating to the duties of religion under the influences of the Holy Spirit.

And is truth, and is no lie. Leads to truth, and not to error. No man was ever led into error by those influences which result from the fact that he has been consecrated to the service of God.

Ye shall abide in him. Marg., "or it." The Greek will bear either construction. The connexion, however, seems to demand that it should be understood as referring to him--that is, to the Saviour.

(a) "teacheth" Jn 16:26 (1) "him" "it" Verse 28. And now, little children. 1Jn 2:1. Abide in him; that, when he shall appear. In the end of the world, to receive his people to himself. Jn 14:2,3. We may have confidence. Greek, boldness--παρρησιαν. This word is commonly used to denote openness, plainness, or boldness in speaking, Mk 8:32, Jn 7:4,13,26, Acts 2:29, 4:13,29, 2Cor 3:12, 7:4. Here it means the kind of boldness, or calm assurance, which arises from evidence of piety, and of preparation for heaven. It means that they would not be overwhelmed and confounded at the coming of the Saviour, by its being then found that all their hopes were fallacious.

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

1 John 3:6

Verse 6. Whosoever abideth in him. See 1Jn 2:6. The word here employed (μενων) properly means to remain, to continue, to abide. It is used of persons remaining or dwelling in a place, in the sense of abiding there permanently, or lodging there, and this is the common meaning of the word, Mt 10:11, 26:38, Mk 6:10, Lk 1:56, et saepe. In the writings of John, however, it is quite a favourite word to denote the relation which one sustains to another, in the sense of being united to him, or remaining with him in affection and love; being with him in heart and mind and will, as one makes his home in a dwelling. The sense seems to be that we have some sort of relation to him similar to that which we have to our home; that is, some fixed and permanent attachment to him. We live in him; we remain steadfast in our attachment to him, as we do to our own home. For the use of the word in John, in whose writings it so frequently occurs, see Jn 5:38, 6:56, 14:10,17, 15:4-7, Jn 15:9, 1Jn 2:6,10,14,17,27,28, 3:6,24, 4:12,13,15,16. In the passage before us, as in his writings generally, it refers to one who lives the life of a Christian, as if he were always with Christ, and abode with him. It refers to the Christian considered as adhering steadfastly to the Saviour, and not as following him with transitory feelings, emotions, and raptures. It does not of itself necessarily mean that he will always do this; that is, it does not prove the doctrine of the perseverance of the saints, but it refers to the adherence to the Saviour as a continuous state of mind, or as having permanency; meaning that there is a life of continued faith in him. It is of a person thus attached to the Saviour that the apostle makes the important declaration in the passage before us, that he does not sin. This is the third argument to show that the child of God should be pure; and the substance of the argument is, that as a matter of fact the child of God is not a sinner.

Sinneth not. There has been much difference of opinion in regard to this expression, and the similar declaration in 1Jn 3:9. Not a few have maintained that it teaches the "doctrine of perfection," or that Christians may live entirely without sin; and some have held that the apostle meant to teach that this is always the characteristic of the true Christian. Against the interpretation, however, which supposes that it teaches that the Christian is absolutely perfect, and lives wholly without sin, there are three insuperable objections:

(1.) If it teaches that doctrine at all, it teaches that all Christians are perfect; "whosoever abideth in him," "whosoever is born of God," "he cannot sin," 1Jn 3:9.

(2.) This is not true, and cannot be held to be true by those who have any just views of what the children of God have been and are. Who can maintain that Abraham, or Isaac, or Jacob; that Moses, David, or Job; that Peter, John, or Paul, were absolutely perfect, and were never, after their regeneration, guilty of an act of sin? Certainly they never affirmed it of themselves, nor does the sacred record attribute to them any such perfection. And who can affirm this of all who give evidence of true piety in the world? Who can of themselves? Are we to come to the painful conclusion that all who are not absolutely perfect in thought, word, and deed, are destitute of any religion, and are to be set down as hypocrites or self-deceivers? And yet, unless this passage proves that all who have been born again are absolutely perfect, it will not prove it of any one, for the affirmation is not made of a part, or of what any favoured individual may be, but of what every one is in fact who is born of God.

(3.) This interpretation is not necessary to a fair exposition of the passage. The language used is such as would be employed by any writer if he designed to say of one that he is not characteristically a sinner; that he is a good man; that he does not commit habitual and wilful transgression. Such language is common throughout the Bible, when it is said of one man that he is a saint, and of another that he is a sinner; of one that he is righteous, and of another that he is wicked; of one that he obeys the law of God, and of another that he does not. John expresses it strongly, but he affirms no more in fact than is affirmed elsewhere. The passage teaches, indeed, most important truths in regard to the true Christian; and the fair and proper meaning may be summed up in the following particulars:

(a.) He who is born again does not sin habitually, or is not habitually a sinner. If he does wrong, it is when he is overtaken by temptation, and the act is against the habitual inclination and purpose of his soul. If a man sins habitually, it proves that he has never been renewed.

(b.) That he who is born again does not do wrong deliberately and of design. He means to do right. He is not wilfully and deliberately a sinner. If a man deliberately and intentionally does wrong, he shows that he is not actuated by the spirit of religion. It is true that when one does wrong, or commits sin, there is a momentary assent of the will; but it is under the influence of passion, or excitement, or temptation, or provocation, and not as the result of a deliberate plan or purpose of the soul. A man who deliberately and intentionally does a wrong thing, shows that he is not a true Christian; and if this were all that is understood by perfection, then there would be many who are perfect, for there are many, very many Christians, who cannot recollect an instance for many years in which they have intentionally and deliberately done a wrong thing. Yet these very Christians see much corruption in their own hearts over which to mourn, and against which they earnestly strive; in comparing themselves with the perfect law of God, and with the perfect example of the Saviour, they see much in which they come short.

(c) He who is born again will not sin finally, or will not fall away. "His seed remaineth in him," 1Jn 3:9. 1Jn 3:9 on that verse. There is a principle of grace by which he will ultimately be restrained and recovered. This, it seems to me, is fairly implied in the language used by John; for if a man might be a Christian, and yet wholly fall away and perish, how could it be said with any truth that such a man "sinneth not;" how that "he doth not commit sin;" how that "his seed remaineth in him, and he cannot sin?" Just the contrary would be true if this were so.

Whosoever sinneth. That is, as explained above, habitually, deliberately, characteristically, and finally.--Doddridge. "Who habitually and avowedly sinneth."

Hath not seen him, nor known him. Has had no just views of the Saviour, or of the nature of true religion. In other words, cannot be a true Christian.

(b) "whosoever sinneth" 3Jn 1:11

1 John 3:24

Verse 24. And he that keepeth his commandments, etc. Jn 14:23.

And hereby we know that he abideth in us. That is, this is another certain evidence that we are true Christians. The Saviour had promised (Jn 14:23) that he would come and take up his abode with his which people. John says that we have proof that he does this by the Spirit he has given us. That is, the Holy Spirit is imparted to his people to enlighten their minds; to elevate their affections; to sustain them in times of trial; to quicken them in the performance of duty; and to imbue them with the temper and spirit of the Lord Jesus. When these effects exist, we may be certain that the Spirit of God is with us; for these are the "fruits" of that Spirit, or these are the effects which he produces in the lives of men. Comp. Gal 5:22, Gal 5:23. On the evidence of piety here referred to, Rom 8:9, Rom 8:14, Rom 8:16. No man can be a true Christian in whom that Spirit does not constantly dwell, or to whom he is not "given." And yet no one can determine that the Spirit dwells in him, except by the effects produced in his heart and life. In the following chapter, the apostle pursues the subject suggested here, and shows that we should examine ourselves closely, to see whether the "Spirit" to which we trust, as furnishing evidence of piety, is truly the Spirit of God, or is a spirit of delusion.

(f) "he that keepeth" Jn 14:23, 15:10 (g) "hereby" Rom 8:9,14

1 John 4:12-13

Verse 12. No man hath seen God at any time. Jn 1:18, where the same declaration occurs. The statement seems to be made here in order to introduce a remark to show in what way we may know that we have any true knowledge of God. The idea is, "He has never indeed been seen by mortal eyes. We are not then, to expect to become acquainted with what he is in that way. But there is a method by which we may be assured that we have a true knowledge of him, and that is, by evidence that we love another, and by the presence of his Spirit in our hearts. We cannot become acquainted with him by sight, but we may by love." If we love one another, God dwelleth in us. Though we cannot see him, yet there is a way by which we may be assured that he is near us, and that he even dwells in us. That way is by the exercise of love. Comp. Jn 14:23, Jn 14:24.

And his love is perfected in us. Is carried out to completion. That is, our love for each other is the proper exponent of love to him reigning in our hearts. The idea here is not that we are absolutely perfect, or even that our love is perfect, whatever may be true on those points, but that this love to others is the proper carrying out of our love towards him; that is, without this our love to him would not have accomplished what it was adapted and designed to do. Unless it produced this effect, it would be defective or incomplete. Compare 1Jn 4:17. The general sense is this: "We claim to have the love of God in our hearts, or that we are influenced and controlled by love. But however high and exalted that may seem to be as exercised toward God, it would be defective; it would not exert a fair influence over us, unless it led us to love our Christian brethren. It would be like the love which we might profess to have for a father, if it did not lead us to love our brothers and sisters. True love will diffuse itself over all who come within its range, and will thus become complete and entire." This the it passage, therefore, cannot be adduced to demonstrate doctrine of sinless perfection, or to prove that Christians are ever absolutely perfect in this life. It proves only that love to God is not complete, or fully developed, unless it leads those who profess to have to love each other. Job 1:1. On the meaning of the Greek word here used, (τελειοω,) Php 3:12. Heb 2:10.

(f) "No man" 1Timm 6:16 (g) "perfected" 1Cor 13:13 Verse 13. Hereby know we that we dwell in him. Here is another, or an additional evidence of it.

Because he hath given us of his Spirit. He has imparted the influences of that Spirit to our souls, producing "love, joy, peace, long-suffering, gentleness, goodness, faith," etc., Gal 5:22,23. It was one of the promises which the Lord Jesus made to his disciples that he would send the Holy Spirit to be with them after he should be withdrawn from them, (Jn 14:16,17,26, Jn 15:26, 16:7;) and one of the clearest evidences which we can have that we are the children of God, is derived from the influences of that Spirit on our hearts. See this sentiment illustrated in the Rom 8:16.

(h) "Hereby" Jn 14:20, 1Jn 3:24

1 John 4:15-16

Verse 15. Whosoever shall confess that Jesus is the Son of God. In the true sense, and from the heart. This will always prove that a man is a Christian. But the passage cannot mean that if he merely says so in words, or if he does it insincerely, or without any proper sense of the truth, it will prove that he is a Christian. On the meaning of the sentiment here expressed, 1Jn 4:2. Comp. Rom 10:10.

(a) "Whosoever" Rom 10:9 Verse 16. And we have known and believed, etc. We all have assurance that God has loved us, and the fullest belief in the great fact of redemption by which he has manifested his love to us. God is love. 1Jn 4:8. It is not uncommon for John to repeat an important truth. He delights to dwell on such a truth as that which is here expressed; and who should not? What truth is there on which the mind can dwell with more pleasure; what is there that is better fitted to win the heart to holiness; what that will do more to sustain the soul in the sorrows and trials of this life? In our trials; in the darkness which is around us; in the perplexities which meet and embarrass us in regard to the Divine administration; in all that seems to us incomprehensible in this world, and in the prospect of the next, let us learn to repeat this declaration of the favoured disciple, "God is love." What trials may we not bear, if we feel assured of that! What dark cloud that seems to hang over our way, and to involve all things in gloom, will not be bright, if from the depths of our souls we can always say, "God is love!"

And he that dwelleth in love, etc. Religion is all love. God is love; he has loved us; we are to love him; we are to love one another; we are to love the whole world. Heaven is filled with love, and there is nothing else there. The earth is filled with love just as far as religion prevails, and would be entirely if it should prevail everywhere. Love would remove all the corrupt passions, the crimes, the jealousies, the wars on the earth, and would diffuse around the globe the bliss of heaven. If a man, therefore, is actuated by this, he has the spirit of the heavenly world reigning in his soul, and lives in an atmosphere of love.

(b) "God is love" 1Jn 4:8
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