1 John 5
IrwinI every one that loveth Him, etc. The true believer is a child of God (John i. 12, 13); and therefore must be an object of affection to God’s children.
3 grievous. Or, “heavy”: see Matt. xi. 30. God’s highest commands become “not grievous,” because of the new Divine life within us, manifesting itself primarily in faith; which, uniting us to Christ, makes us already participate in His victory over the world: cp. John xvi. 33; Heb. xii. 1, 2.
6 not by water only, etc. Rather, “not in the water only, but in the water and the blood.” The distinction here made between the water and the blood makes it probable that the former alludes to His baptism, and the latter to His death, as the beginning and the end of His public work on earth,
His ministry and His atonement; respecting which “the Spirit of truth” testifies (John xv. 26), not only in the apostolic preaching and writing, but also in every believer’s heart (10). On the contrary, the false teachers of the day (the Gnostics) asserted that He came “by water only,” and that in the sacrifice His higher nature had no part. Hence the importance of asserting that He who was baptised was in all respects the same who was crucified.
7. For there are three that bear record, etc. All Greek manuscripts for the first thirteen centuries, and the early versions and Fathers, omit parts of vers. 7, 8, and read thus: “For there are three that bear witness, the Spirit, and the water, and the blood; and these three agree in one thing,” i.e., in testifying that Jesus is the Son of God.
9. If we receive the witness of men, etc. Men are liable to err, yet we receive their testimony when they agree: see John viii. 17, 18. Much more then ought we to believe God, who testifies by these three witnesses (8) that His Son is truly come in the flesh.
10 hath the witness in himself. He who believes God’s testimony is blessed with a new proof of the truth, in his own experience. He who disbelieves adds to his other sins the presumption of treating God as a liar; and in rejecting Christ he rejects “eternal life” (11, 12).
record. That is, witness. So in ver. 11.
13 [and that ye may believe]. The R.V. reads the whole verse. “These things have I written unto you, that ye may know that ye have eternal life, [even] unto you that believe on the name of the Son of God.”
15 we know that we have, etc. See Mark xi. 24; John xiv. 13, 14; xv. 7; xvi. 23, 24, and notes.
16. He shall give him life, etc. Meaning, “And he shall give to him life (that is to say), to them who sin not unto death.” The apostle is here speaking of the mutual intercessions of professed Christians, who should pray for the forgiveness of all one another’s sins; only remembering that such a course of sin as is plainly inconsistent with the existence of spiritual life must put a person beyond the pale of this fraternal intercession.
17. All unrighteousness is sin, etc. Do not mistake me; all iniquity is sin, needing to be prayed for and pardoned, although it may not be “unto death.” And (18), every real child of God, through His grace, “keepeth himself” from sin; and “the wicked one,” “in [union with] whom the whole world lieth,” “toucheth him not”: cp. John xii. 31, and 2 Cor. iv. 4.
18 sinneth not. He does not sin habitually, as the rule of his life.
19 in wickedness. “In the evil one,” i.e., “in the power of the evil one.”
20 that we may know Him. The sum and end of all Christian teaching is the attainment of that knowledge of the true God, the Father revealed in the Son, which results from personal union with Him, and must lead to eternal life.
ON the question whether “the elect lady” to whom the Epistle is addressed is an individual or a church, see note on ver. 1.
That “the elder” is the same as the writer of 1 John is generally agreed. The similarity of thought and expression is most marked, and it would be natural that John, as the survivor of all the apostles, should so describe himself.
The themes of this letter are the same as those of 1 John. There is the same exhortation to love (5, 6), and the same warning against false teachers (7, 10). The distinctive features of the Epistle are a more personal note (4, 12, 13), and the frequent reference to “the truth” (1, 2, 3, 4), with its unusual place in the salutation of “grace, mercy, and peace” (3).
1 the elect lady. Rather, “Kyria, the elect one.” Kyria (translated “lady”) may be a proper name, like Gaius in 3 John 1. Commentators, however, are almost equally divided as to whether an individual or a church is meant. Westcott, for instance, while favouring the idea that the Epistle is addressed to a church, thinks that the problem is insoluble with our present knowledge. Dr. David Smith (Expositor’s Greek Testament), on the other hand, thinks that it is a lady that is addressed.
whom I love in (the) truth, etc. Whom I love in all Christian sincerity. The phrase “the truth,” in the latter part of the verse and in vers. 2, 3, 4, denotes the Christian doctrine.
4. I found some of thy children walking in truth. John had probably seen this in the course of some apostolic tour. Whether the rest were Christians or not, he does not say; but it has been thought, from the form of the expression and the general tone of the Epistle, that some of them had been led away by prevailing errors. If so, the words contain a delicate warning.
5 that which we had from the beginning. From the Saviour’s own lips: cp. on 1 John ii. 7; iii. 23.
6 ye should walk in it. A life of love is the fulfilment of God’s commandments, 1 John v. 2, 3.
7 who confess not, etc. Better, as R.V., “[even] they that confess not that Jesus Christ cometh in the flesh.” This is the reason for saying, in ver. 5,
“I beseech thee that we love one another.” Respecting the error here specified, see on 1 John iv. 1-3.
8 that we lose not, etc. That our labours among you be not fruitless, but (see var. read.) that ye reap the full benefit of them.
9. Whosoever transgresseth. Rather (according to the best MSS.), “Whoever advanceth,” i.e., beyond the gospel. Such so-called “progress” is in reality departure from the truth. Some, however, prefer the meaning (R.V. marg.), “taketh the lead.”
hath not God. Cp. 1 John ii. 23.
10 this doctrine. Namely, the apostolic “teachings” concerning the person and work of Christ.
neither bid him God speed. Rather, “and do not greet him,” i.e., as a Christian brother.
12 paper and ink. “The word ‘paper’ denotes papyrus, which, like parchment, was somewhat expensive. In fact, the cost of the writing material may partly account for the brevity of the Apostle’s letter” (Dr. Dawson-Walker in Devotional Commentary).
13 thy elect sister. If the letter was addressed to a church, then “thy sister” would here mean a sister church.
In this letter also, the word “truth” has a prominent place, both in the salutation and elsewhere (1, 2, 3, 8, 12).
Diotrephes, who loved “to have the pre-eminence” has a prominence, but of an unpleasant kind (9-11). The severe language in which St. John refers to him shows that a loving and gentle disposition is compatible with indignation against wrongdoing.
The writer of the Epistle is obviously the same as the author of 2 John, and again describes himself as “the elder” (1). The personal note is found here (1-4, 13) as in the Second Epistle. Gaius, to whom the letter is addressed, is generally identified with St. Paul’s host at Corinth (Rom. xvi. 23), who is also mentioned by that apostle as having been baptised by him (1 Cor. i. 14).
1 in (the) truth. See note on 2 John 1. 2 above all things. Rather, “in respect to all things.” If thy temporal welfare were only equal to thy spiritual, I should be content.
3 testified of the truth. Lit., “testified to thy truth”; i.e., to thy Christian sincerity and loyalty.
4 my children. His converts.
5 thou doest faithfully. “Thou doest a faithful work,” R.V., i.e., actest the part of a true believer.
strangers. Christians travelling in the service of the Church (7). The same persons, or others going on a similar errand, are commended to the hospitality of Gaius (6).
6 after a godly sort. Lit., “worthily of God”; i.e., as becomes those who serve the Lord.
7 for His name’s sake. Lit., “for the sake of the Name”: with well-understood reference to Christ: cp. Acts iii. 16; iv. 12; v. 41. “There is something impressive, almost awe-inspiring in this absolute use of ‘The Name’ as applied to our Lord . . . tantamount to an expression by the earliest Christians of belief in their Master’s divinity; for they deliberately transferred the Old Testament usage with regard to the Name of God to that of Jesus Christ” (Dr. Dawson-Walker in Devotional Commentary).
taking nothing of the Gentiles. They might have claimed support from their bearers (see Luke x. 4-7) and converts (see 1 Cor. ix. 13, 15, 18); but they deemed it inexpedient to do so.
8 fellow-helpers to the truth. Or, “workers together with the truth”; as though the Truth were impersonated, and the apostles were its assistants: see R.V.
9. I wrote. R.V., “I wrote somewhat”; in some previous letter to the church, referring to this missionary work. The letter may have been either suppressed or disregarded through the influence of Diotrephes.
receiveth us not. In refusing to receive those whom the apostle had sent (10), he rejected the apostle himself, and indeed his Divine Master; see Matt. xxv. 40; 1 Thess. iv. 8.
10 forbiddeth . . . casteth [them] out. Strictly, “is forbidding, and is casting out”; threatening excommunication to any who should receive the apostolic messenger.
11 follow not that which is evil. Or, “imitate not.” The evil example of Diotrephes, or the weakness of those who yielded to his arrogance: cp. 1 John iii. 6-9.
12. Demetrius. Demetrius was perhaps the bearer of this letter. This emphatic testimony to his Christian consistency combines general respect and esteem, the evidence of the power of gospel truth in life, and the inspired apostle’s own commendation. “The truth itself” is again personified and cited as bearing joint witness to the character of this good man.
13. I will not. Rather, “I am unwilling,” “Pen” was the reed then used for writing. The conclusion of this and the Second Epistle so correspond as to suggest that they were written at the same time, in anticipation of the apostle’s visit to some place, now unknown.
2. N
JUDE]
THERE is some uncertainty about the identity of the writer of this Epistle, but the generally accepted view among scholars now is that it was Jude or Judas, the brother of our Lord (Matt. xiii. 55). He describes himself (1) as “brother of James,” who is also mentioned as one of the Lord’s brethren in the passage just quoted.
The Epistle was probably written earlier than ‘2 Peter," to which it bears a strong resemblance, and although some authorities fix its date as late as A.D. 80, it seems more likely that it was A.D. 67 or 68. In any case it was written by one who was himself a companion of the apostles, and was written to those some of whom had heard the apostles speak and teach (17, 18).
It is a message of solemn warning. False teachers had arisen, who were men of corrupt lives (4, 8, 10, 19) and mischievous teaching (4, 8, 10, 16). Against such the writer warns them, under a strong sense of duty (ver. 2), and urges them to be on their guard, building themselves up in faith and character, continually seeking help from God in prayer (20, 21), and doing their best to save others from evil influences and their terrible consequences (22, 23). He closes by pointing them upwards, in stately language, to the only Source of all strength and of all goodness (24, 25).
1 to them that are sanctified, etc. Rather (see var. read.), “To them that are called, beloved in God the Father, and kept for Jesus Christ”: cp. John xvii. 11, 17, 21; Rom. i. 6, 7, and notes.
2 be multiplied. So that you may always enjoy them abundantly.
3 the (our) common salvation. That is, common to him, to them, and to all believers. This topic was in the writer’s thoughts, but he was constrained by the circumstances of the time to write about a special danger.
once. Rather, “once for all,” admitting no change nor addition, see Heb. ix. 28. “He is thinking, primarily, of life and conduct” (Dawson-Walker).
4 crept in. Into the churches: cp. 2 Pet. ii. 1, and note.
before of old ordained to this condemnation. Lit., “written aforetime” (the phrase as in Rom. xv. 4), or “openly set forth” (as in Gal. iii. 1, the same phrase) “for this condemnation.” Their sin and punishment, as teachers of anti-Christian error and licentiousness, had been already declared.
denying the only Lord God, etc. See var. read. R.V. has “denying our only Master and Lord Jesus Christ”; i.e., rejecting our Saviour’s Divine authority. “Master” is as in 2 Pet. ii. 1, where see note. Deissmann (Light from the Ancient East, p. 359) thinks that Jude’s words here imply a protest against the title “Lord” being given to the Roman Cæsar.
5. I will therefore put you in remembrance, etc. Rather, “But I wish to remind you (emphatic), who once for all know all [these] things”; i.e., you need not be taught them again, but you do need to be reminded of them: cp. 2 Pet. i. 12.
the people. Lit., “a people.”
afterward. Lit., “the second time.” If the first thing God did was to save His people, the next was to destroy the unbelieving: cp. 1 Cor. x. 1-12; Heb. iii. 16-19, and notes.
6 their first estate. Or, “their own domain” (Moffatt).
their own habitation. The Greek word, οἰκητήριον, is only found in one other place in the N.T., 2 Cor. v. 2, and seldom occurs in Greek literature (see Euripides, Orestes, 1114).
7. Even as Sodom, etc. Or, “How Sodom,” etc.; that is, I wish to remind you (see ver. 5) how those wicked cities were ruined (see Gen. xviii., xix.).
in like manner. “In a manner like to these”; i.e., like to Sodom and Gomorrha.
set forth for an example, etc. Or, “set forth for an example of eternal fire, suffering punishment.”
8 despise dominion, etc. Cp. 2 Pet. ii. 10, and note.
9. Michael. Respecting Michael, see Dan. x. 13, and note. The brief allusion of this verse has given occasion to many ingenious but unsatisfactory conjectures. If it contains any reference to Old Testament Scripture, it must be to Zech. iii. 2, where the words are found, addressed to Satan, who, however, was contending with “Joshua the high priest.” Some have thought that “the body of Moses” is a symbol for the Jewish Church, as represented by Joshua. But in any case the lesson which the passage is designed to teach is clear.
dust not. Not from fear of Satan, but because it is wrong to rail even at Satan. So Christians must not rail at earthly princes or dignities, even though they be instruments of Satan. “Accusation” should be “judgement,” as in 2 Pet. ii. 11.
10 brute beasts. Or, “irrational animals”; led and governed only by animal instincts.
11 they have gone in the way of Cain, etc. Their course is spoken of, in the prophetic style, as already finished. On “the way of Cain,” see 1 John iii. 12. On “the error of Balaam,” see 2 Pet. ii. 15. “Core” means “Korah,” whose discontent and rebellion caused his signal ruin: see Numb. xvi.
12 spots. Rather, “rocks”; meaning that these false teachers were as dangerous to Christians as sunken rocks are to mariners.
your feasts of charity. “Your love-feasts”; see 2 Pet. ii. 13.
feeding themselves without fear. Rather, as R.V., “shepherds that without fear feed themselves.”
trees whose fruit withereth. Or, “trees of late autumn”; i.e., completely stripped.
twice dead. They have lost leaves and fruit, as in winter; but their sap has also irretrievably gone, so that there can be no spring for them.
13 raging waves of the sea, etc. Cp. Isa. lvii. 20, and note.
wandering stars. Probably, “meteors,” which, after blazing for a short time, are suddenly lost in darkness: cp. 2 Pet. ii. 17.
14. Enoch also, the seventh from Adam, etc. See Gen. v. Enoch’s prophecy had probably been handed down by tradition among the Jews. The apocryphal “Book of Enoch,” which contains a similar passage, is by some scholars supposed to have been founded on this and similar allusions, and seems to have been written about the second century A.D. But it is more generally attributed to the age before Christ, say 120-114.
Behold, the Lord cometh, etc. Rather, “Behold, the Lord came among His holy myriads”: see Deut. xxxiii. 2. The past tense is here used in prophetic style for the future, to show the certainty of the event.
15 to convince. Rather, “to convict”; i.e., to pronounce them guilty, and treat them as such.
16 having men’s persons in admiration, etc. Flattering and fawning, in hope of gain. R.V., “showing respect of persons for the sake of advantage.”
17 beloved, remember, etc. See note on similar passage in 2 Pet. iii. 1-3.
18 mockers. Probably ridiculing the idea of Christ’s coming to judgement: see 2 Pet. iii. 4.
19 who separate themselves. That is, who separate themselves from the fellowship of the faithful: see 1 John ii. 19; “who cause divisions,” or, “who make separations,” as R.V.
20 building up yourselves on your most holy faith. The faith or truth of Christ, heartily embraced, is the groundwork of all Christian attainments and excellence.
praying in the Holy Ghost. Cp. Eph. vi. 18.
21 the love of God. The reciprocal affection between God and His children.
22. And of some have compassion, etc. Or, as R.V., “on some have mercy, who are in doubt.” Another rendering, according to var. read., might be, “And some who are contentious rebuke.”
23 pulling them out of the fire. For their peril is as great as if they were in the midst of a fire.
24. Now unto Him that is able, etc. This ascription of praise to God may be compared with Paul’s words in Rom. xvi. 25-27.
to keep you from failing. R.V., “to guard you from stumbling” (2 Pet. i. 10).
25 to the only wise God our Saviour. Or, omitting “wise,” as R.V., “To the only God our Saviour, through Jesus Christ our Lord [be] glory, majesty, dominion and power, before all time, and now, and for evermore. Amen.”
No book in the Bible has been the subject of such diverse interpretations. Into the discussions between the various schools, each of them including many devout and learned writers, we do not propose to enter. It may, however, be observed that too often it has been forgotten that the Book is a vision. As to the date of it, opinion is divided between the reign of Nero, before A.D. 70, or that of Domitian, between A.D. 80 and 96.
That the Book was primarily intended for the instruction, warning, and encouragement of the Seven Churches of Asia Minor appears clear from i. 11. It begins with the vision of the living Lord, given to His exiled servant, to cheer him in his loneliness and disappointments and sufferings (i. 9). For the individual and for the Church, the one hope is in the presence and power of Him who is the Alpha and Omega (i. 11), who is alive for evermore and has the keys of Hades and of death (i. 18).
Then come the direct letters to the Churches, with the Lord’s praise for what is good in them (ii. 2, 3, 6, 9, 12, 19; iii. 4, 8-10); His rebuke for what is blameworthy (ii. 4, 14-16, 20-22; iii. 2, 15-17); and His encouragement to fidelity and endurance (ii. 7, 10, 17, 26, 28; iii. 4, 5, 12, 21). These letters have their searching messages for the Churches of to-day.
the others follow in geographical order; first going north, and then turning south-east.