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PREFACE TO THE FIRST EPISTLE OF JOHN.

EPISTLE.

Chap. ii. 8. I write to you a new commandment.

Chap. iii. 11. This is the message which ye heard from the beginning, that ye should love one another. Chap. ii. 8. The darkness passeth away, and the light which is true now shineth.

Ver. 10. Abideth in the light, and there is no stumbling-block to him.

Chap. ii. 13. Young children, I write to you, because ye have known the Father.

Ver. 14. Because ye have known him from the beginning.

Chap. iii. 8, 9. Every one who worketh righteousness is begotten of God. See also chap. v. 1.

Chap. iii. 1. Behold how great love the Father hath bestowed on us, that we should be called the sons of God!

Chap. iii. 2. We shall be like him, for we shall see him as he is.

Chap. iii. 8. He who worketh sin is of the devil; for the devil sinneth from the beginning.

Chap. iii. 13. Do not wonder, my brethren, that the world hateth you.

Chap. iv. 9. By this the love of God was manifested, that God sent his Son, the only-begotten, into the world, that we might live through him.

Chap. iv. 12. No man hath seen God at any time. Chap. v. 13. These things I have written to you, who believe on the name of the Son of God, that ye may know that ye have eternal life; and that ye may believe in the name of the Son of God.

Chap. v. 14. If we ask any thing according to his will, he heareth us.

Chap. v. 20. The Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

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"From the above comparison of the First Epistle of John with his gospel, there appears such an exact agreement of sentiment in the two writings that no reader, who is capable of discerning what is peculiar in an author's turn of thinking, can entertain the least doubt of their being the productions of one and the same writer. Further, since John has not mentioned his own name in his gospel, the want of his name in the epistle is no proof that it was not written by him; but rather a presumption that it is his; especially as he has sufficiently discovered himself to be an apostle, by affirming in the beginning of the epistle that he was an eye and an ear witness of the things he has written concerning the living Word.

"The style of this epistle being the same with the style of the Gospel of John, it is, by that internal mark likewise, denoted to be his writing. In his gospel, John does not content himself with simply affirming or denying a thing; but, to strengthen his affirmation, he denies the contrary. In like manner, to strengthen his denial of a thing, he affirms its contrary. See John i. 20; iii. 36; v. 22. The same manner of expressing things strongly, is found in this epistle; for example, chap. ii. 4: He who saith, I have known him, and doth not keep his commandments, is a liar, and the truth is not in him.' Ver. 27: 'The same

PREFACE TO THE FIRST EPISTLE OF JOHN.

unction teacheth you concerning all things, and is truth, and is no lie.' Chap. iv. 2: 'Every spirit which confesseth that Jesus Christ hath come in the flesh, is from God' Ver. 3: 'And every spirit which doth not confess that Jesus Christ hath come in the flesh, is not from God.'

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"In his gospel likewise, John, to express things emphatically, frequently uses the demonstrative pronoun this. Chap. i. 19: Avrŋ' 'This is the testimony.' Chap. iii. 19: Avrŋ' 'This is the condemnation, that light,' &c. Chap. vi. 29: Touro This is the work of God.' Ver. 40: Touro This is the will of him.' Ver. 50: Ovros' This is the bread which cometh down from heaven.' Chap. xvii. 3: Avτŋ 'This is the eternal life.' In the epistle the same emphatical manner of expression is found, chap. i. 5; ii. 25: This is the promise.' Chap. iii. 23: Aurn This is the commandment.' Chap. v. 3: Aurn This is the love of God.' Ver. 4: This is the victory.' Ver. 6: Ouroç This is he who came by water.' Ver. 14: Aurn This is the boldness which we have with him.'

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"Such is the internal evidence on which all Christians, from the beginning, have received the First Epistle of John as really written by him, and of divine authority, although his name is not mentioned in the inscription, nor in any part of the epistle."

On the term epistle, as applied to this work of St. John, it may be necessary to make a few remarks. There is properly nothing of the epistolary style in this work: it is addressed neither to any particular person, nor to any church.

The writer does not mention himself either in the beginning or ending; and, although this can be no objection against its authenticity, yet it is some proof that the work was never intended to be considered in the light of an epistle.

1. Is it a tract or dissertation upon the more sublime parts of Christianity? 2. Is it a polemical discourse against heretics, particularly the Gnostics, or some of their teachers, who were disturbing the churches where John dwelt? 3. Is it a sermon, the subject of which is God's love to man in the mission of Jesus Christ; from which our obligations to love and serve him are particularly inferred? 4. Or is it a collection of Christian aphorisms, made by John himself; and put together as they occurred to his mind, without any intended order or method? Much might be said on all these heads of inquiry; and the issue would be, that the idea of its being an epistle of any kind must be relinquished; and yet epistle is its general denomination through all antiquity.

It is a matter, however, of little importance what its title may be, or to what species of literary composition it belongs; while we know that it is the genuine work of St. John; of the holiest man who ever breathed; of one who was most intimately acquainted with the doctrine and mind of his Lord; of one who was admitted to the closest fellowship with his Saviour; and who has treated of the deepest things that can be experienced or comprehended in the Christian life.

As to distinct heads of discourse, it does not appear to me that any were intended by the apostle; he wrote just as the subjects occurred to his mind, or rather as the Holy Spirit gave him utterance; and, although technical order is not here to be expected, yet nothing like disorder or confusion can be found in the whole work.

As Professor Michaelis has considered it in the light of a polemical treatise, written against the Gnostics, and other false teachers of that time, I have thought it right to give his view of the work considered in this light; but as I, in general, pursue another plan of interpretation in the notes, I have inserted his elucidations in the preceding pages of this preface.

On the controverted text of the three heavenly Witnesses I have said what truth and a deep and thorough examination of the subject have obliged me to say. I am satisfied that it

PREFACE TO THE FIRST EPISTLE OF JOHN.

is not genuine, though the doctrine in behalf of which it has been originally introduced into the epistle is a doctrine of the highest importance, and most positively revealed in various parts both of the Old and New Testament. The stress which has been laid on the testimony of this text in behalf of the doctrine of the Trinity has done much evil; for when its own authenticity has come to be critically examined, and has been found to rest on no sure foundation, the adversaries of the doctrine itself have thought they had full cause for triumph, and have in effect said, "If this text be to the epistle, and to the doctrine in question, what the sun is in the world, what the heart is in man, and what the needle is in the mariner's compass, then the doctrine is spurious, for the text is a most manifest forgery." I would just observe, that incautious or feeble defences of any doctrine do not affect the doctrine itself but in the view of superficial minds. The proof that this text is an interpolation which, first existing as an illustrative marginal note, has afterwards been unfortunately introduced into the text, has "demolished no strong hold of the orthodox, has taken away no pillar from the Christian faith." The grand defences of the doctrine of the Trinity, brought down to us from the highest Christian antiquity, stand still in all their force; not one of them was built upon this text, because the text, as a supposed part of St. John's work, did not then exist; therefore neither evidence, prop, nor pillar of the grand doctrine is injured. We have what we ever had in this respect, and we may make the same illustrating use of the words in reference to this doctrine which many Latin writers, since the time of St. Cyprian, made; and which was proper enough in its own place, but became useless when incorporated with the sure sayings of God.

No man, it is hoped, will be so obstinate, perverse, or disingenuous, as to say or insinuate that the man who gives up this text is unsound in the faith; it would be as reasonable to assert, on the other hand, that he who understands the mass of evidence that is against the authenticity of this verse, and who nevertheless will contend for its continuance in the sacred canon, is a Deist in his heart, and endeavours to discredit the truth by mixing it with error and falsehood. Those whose doubts are not removed by the dissertation at the end of this epistle had better read the late Professor Porson's Answer to Dean Travis, where it is presumed they will receive the fullest satisfaction.

THE FIRST GENERAL EPISTLE

OF

JOHN.

Chronological Notes relative to this Epistle.

Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, and other eastern writers, 5577.-Year of the Alexandrian era of the world, 5571.-Year of the Antiochian era of the world, 5561.—Year of the world, according to archbishop Usher, 4073.-Year of the world, according to Eusebius, in his Chronicon, 4297.-Year of the minor Jewish era of the world, or that in common use, 3829.-Year of the Greater Rabbinical era of the world, 4428.-Year from the Flood, according to archbishop Usher, and the English Bible, 2417.-Year of the Cali Yuga, or Indian era of the Deluge, 3171.-Year of the era of Iphitus, or since the first commencement of the Olympic games, 1009.-Year of the era of Nabonassar, king of Babylon, 818.-Year of the CCXIIth Olympiad, 1.-Year from the building of Rome, according to Fabius Pictor, 816.-Year from the building of Rome, according to Frontinus, 820.-Year from the building of Rome, according to the Fasti Capitolini, 821.-Year from the building of Rome, according to Varro, which was that most generally used, 822.-Year of the era of the Seleucidæ, 381.-Year of the Cæsarean era of Antioch, 117.-Year of the Julian era, 114.-Year of the Spanish era, 107.-Year from the birth of Jesus Christ, according to archbishop Usher, 73.-Year of the vulgar era of Christ's nativity, 69.-Year of Vologesus, king of the Parthians, 20.-Year of the Dionysian period, or Easter Cycle, 70.-Year of the Grecian Cycle of nineteen years, or Common Golden Number. 13: or the fifth embolismic. - Year of the Jewish Cycle of nineteen years, 10; or the year before the fourth embolismic. - Year of the Solar Cycle, 22-Dominical Letter, it being the first year after the Bissextile or Leap-year, A. — Day of the Jewish Passover, the twenty-fourth of March, which happened in this year on the sixth day after the Jewish Sabbath.-Easter Sunday, the twenty-sixth of March.-Epact, or age of the moon on the 22nd of March (the day of the earliest Easter Sunday possible), 12.- Epact, according to the present mode of computation, or the moon's age on New Year's day, or the Calends of January, 20. -Monthly Epacts, or age of the moon on the Calends of each month respectively (beginning with January), 20, 22, 21, 22, 23, 24, 25, 27, 27, 28, 0, 0, 2, 2.-Number of Direction, or the number of days from the twenty-first of March to the Jewish Passover, 3.-In this year reigned four Roman emperors, viz. Galba, from Jan. 1 to Jan. 15, Otho ninety days, Vitellius eight months, and Vespasian for the remainder of the year.-Roman Consuls, Servius Sulpicius Galba Augustus, the second time, and Titus Vinius Rufinus, from Jan. 1 to the death of Galba, Jan. 15; Salvius Otho Augustus, and L. Salvius Otho Titianus, from Jan. 15 to March 1; L. Verginius Rufus, and Vopiscus Pompeius Silvanus, from March 1 to May 1; Titus Arrius Antoninus and P. Marius Celsus, the second time, from May 1 to Sept. 1; C. Fabius Valens and Aulus Alienus Cocina, from Sept. 1, the former holding the Consulship to Nov. 1, the latter being succeeded by Roscius Regulus, on Oct. 31; Cn. Cæcilius Simplex and C. Quintius Atticus, from Nov. 1, to the end of the year.

CHAPTER I.

The testimony of the apostle concerning the reality of the person and doctrine of Christ ; and the end for which he bears this testimony, 1-4. God is light, and none can have fellowship with him who do not walk in the light; those who walk in the light are cleansed from all unrighteousness by the blood of Christ, 5—7. No man can say that he has not sinned; but God is faithful and just to cleanse from all unrighteousness them who confess their sins, 8-10.

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NOTES ON CHAP. I.

k

concerning Jesus Christ.

declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.

A. M. cir. 4073.

A. D. cir. 69. Impp. Galba, Othone, Vitel, et Vespasiano.

4 And these things write we unto you, 'that your joy may be full.

5 m This then is the message which we have heard of him, and declare unto you, that "God is light, and in him is no darkness at all. If we say that we have fellowship with

6

i Acts iv. 20.-k John xvii. 11. 1 John xv. 11. xvi. 24. 2 John 12.

h John i. 1, 2. i. 9. viii. 12. ix. 5. xii. 35, 36.

Verse 1. That which was from the beginning] That glorious personage, JESUS CHRIST the LORD, who was from eternity; him, being manifested in the flesh, we have heard proclaim the doctrine of eternal life; with our own eyes have we seen him, not transiently, for we have looked upon him frequently; and our hands have handled-frequently touched, his person; and we have had every proof of the identity and reality of this glorious being that our senses of hearing, ò axŋkoaμev, seeing, o wpakaμev тois oplaλpois nμwv, and feeling, και αἱ χειρες ήμων εψηλάφησαν, could possibly require. Verse 2. For the Life was manifested] The Lord Jesus, who is the creator of all things, and the fountain of life to all sentient and intellectual beings, and from whom eternal life and happiness come, was manifested in the flesh, and we have seen him, and in consequence bear witness to him as the fountain and author of eternal life; for he who was from eternity with the Father was manifested unto us his apostles, and to the whole of the Jewish nation, and preached that doctrine of eternal life which I have before delivered to the world in my gospel, and which I now farther confirm by this epistle.

Verse 3. That which we have seen and heard] We deliver nothing by hearsay, nothing by tradition, nothing from conjecture; we have had the fullest certainty of all that we write and preach.

That ye also may have fellowship with us] That ye may be preserved from all false doctrine, and have a real participation with us apostles of the grace, peace, love, and life of God; which communion we have with God the Father, who hath loved us, and given his Son Jesus Christ to redeem us; and with his Son Jesus Christ, who laid down his life for the life of the world, and through whom, being God manifested in the flesh, we have union with God, are made partakers of the divine nature, and dwell in God, and God in us.

Verse 4. That your joy may be full.] Ye have already tasted that the Lord is good; but I am now going to show you the height of your Christian calling, that your happiness may be complete, being

1 Cor. i. 9. Ch. ii. 24. m Ch. iii. 11.- John -o 2 Cor. vi. 14. Ch. ii. 4.

thoroughly cleansed from all sin, and filled with the fulness of God.

Verse 5. This then is the message] This is the grand principle on which all depends, which we have heard of an' avrov, FROM him; for neither Moses not the prophets ever gave that full instruction concerting God and communion with him which Jesus Chris has given, for the only-begotten Son, who was in th bosom of the Father, has alone declared the fulness of the truth, and the extent of the blessings which believers on him are to receive. See John i. 18.

God is light] The source of wisdom, knowledge holiness, and happiness; and in him is no darkwu at all-no ignorance, no imperfection, no sinfulness, no misery. And from him wisdom, knowledge, bolness, and happiness are received by every believing soul. This is the grand message of the gospel, the great principle on which the happiness of man depends LIGHT implies every essential excellence, especial wisdom, holiness, and happiness. DARKNESS implies all imperfection, and principally ignorance, sinfulness, and misery. LIGHT is the purest, the most subtile. the most useful, and the most diffusive of all God's creatures; it is, therefore, a very proper emblem f the purity, perfection, and goodness of the divine nature. God is to human souls what the light is the world; without the latter all would be distal and uncomfortable, and terror and death world universally prevail; and without an indwelling God what is religion? Without his all-penetrating and diffusive light, what is the soul of man? Religion would be an empty science, a dead letter, a syste unauthoritated and uninfluencing; and the soul a trackless wilderness, a howling waste, full of evil of terror and dismay, and ever racked with realising anticipations of future, successive, permanent, substantial, and endless misery. No wonder the apostle lays this down as a first and grand principle, stating it to be the essential message which he had received from Christ to deliver to the world.

Verse 6. If we say that we have fellowship] Having fellowship, kovova, communion, with God, necessarily implies a partaking of the divine nature. Now

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