1 John 3

Westcott

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!6 1 1 8 0 0 Chapter 3) 6 1 2 8 0 0 2. The children of God and the children of the devil ) 5 1 -1 9 0 0 (3:1 12)) 6 1 -1 9 0 0 .) 6 2 2 8 0 0 The section seems to fall most naturally into three parts:) 1. ) 7 1 -1 9 0 0 The position present and future of the children of God) 6 1 -1 9 0 0 (3:1 3:3).) 6 1 2 8 0 0 2. ) 7 1 -1 9 0 0 The essential character of the children of God) 6 1 -1 9 0 0 (4 9).) 6 1 2 8 0 0 3. ) 7 1 -1 9 0 0 The outward manifestation of the children of God) 6 1 -1 9 0 0 (10 12).) 6 1 2 8 0 0 The thoughts are unfolded throughout in contrast with the corresponding thoughts as to the position, character, and manifestation of the children of the devil. The world knows not Christians. Sin is incompatible with Sonship of God. Active hatred is the sign of hostility to right.)

1 John 3:1

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) 7 1 -1 9 0 0 The position present and future of the children of God) 6 1 -1 9 0 0 5 1 -1 9 0 0 1 3) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 The position of Christians is considered in regard both to the present 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0

and to the future 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 2). They stand now to the Father in the relation of children of God in title and in reality: on the other hand the world fails to recognise them. Their future is as yet unrevealed; but so much is known that it will answer to the open, transfiguring vision of God in Christ. Meanwhile therefore the thought of this transfiguration is the rule and inspiration of Christian effort 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 3).) 7 1 1 8 0 0 And every one that hath this hope on him purifieth himself even as he is pure) 6 1 -1 9 0 0 .) 5 1 1 8 0 0 1.) 6 1 -1 9 0 0 <��] ) 7 1 -1 9 0 0 Videte) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 Ecce) 6 1 -1 9 0 0 Aug., ) 7 1 -1 9 0 0 Behold, See) 6 1 -1 9 0 0 . The use of the plural is remarkable, and elsewhere it is used only of something actually visible 8 1 -1 9 0 “tw://bible.?id=48.6.11|AUTODETECT|” Gal. 6:11) 6 1 -1 9 0 0 ; yet comp. Acts 8:41, LXX). The image at the close of the last chapter 7 1 -1 9 0 0 born of Him) 6 1 -1 9 0 0 ) seems to fill St John s vision, and, as he pauses to dwell upon it himself, he invites his readers to contemplate the same truth as present before them in an intelligible shape.) 6 1 1 8 0 0 ��t� ��] ) 7 1 -1 9 0 0 qualem caritatem) 6 1 -1 9 0 0 7 1 -1 9 0 0 dilectionem) 6 1 -1 9 0 0 Aug.) V., ) 7 1 -1 9 0 0 what manner of love) 6 1 -1 9 0 0 truly divine in its nature. The word ��, which is not found in the LXX, is rare in the New Testament. It is used to call attention to the character both of persons 8 1 -1 9 0 “tw://bible.?id=40.8.27|AUTODETECT|” Matt. 8:27) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=42.7.39|AUTODETECT|” Luke 7:39) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=61.3.11|AUTODETECT|” 2 Pet. 3:11) 6 1 -1 9 0 0 ) and of things 8 1 -1 9 0 “tw://bible.?id=41.8.1|AUTODETECT|” Mk. 8:1) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=42.1.29|AUTODETECT|” Luke 1:29) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 A ��] ) 7 1 -1 9 0 0 the Father) 6 1 -1 9 0 0 . This title is chosen in order to illustrate and (in some degree) to explain the gift of love which God has bestowed on men.) 6 1 1 8 0 0 �� !.] ) 7 1 -1 9 0 0 dedit nobis) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 hath given to us) 6 1 -1 9 0 0 . Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.14.27|AUTODETECT|” John 14:27) 6 1 -1 9 0 0 . The love is not simply exhibited towards believers, but imparted to them. The divine love is, as it were, infused into them, so that it is their own, and becomes in them the source of a divine life 8 1 -1 9 0 “tw://bible.?id=45.13.10|AUTODETECT|” Rom. 13:10) 6 1 -1 9 0 0 ). In virtue of this gift therefore they are inspired with a love which is like the love of God, and by this they truly claim the title of children of God, as partakers in His nature. Comp. c. 4:7, 4:19. See also Leo, ) 7 1 -1 9 0 0 Serm.) 6 1 -1 9 0 0

� 1 7 1 -1 9 0 0 Patrol. Lat.) 6 1 -1 9 0 0 LIV. p. 169): Diligendo itaque nos Deus ad imaginem suam nos reparat et, ut in nobis formam su� bonitaris inveniat, dat unde ipsi quoque quod operatur operemur, accendens scilicet mentium nostrarum lucernas, et igne nos su� caritatis inflammans, ut non solum ipsum sed etiam quid-quid diligit diligamus.) 6 1 1 8 0 0 With ��, which regards the endowment of the receiver, contrast �� 8 1 -1 9 0 “tw://bible.?id=48.3.18|AUTODETECT|” Gal. 3:18) 6 1 -1 9 0 0 ), �� 8 1 -1 9 0 “tw://bible.?id=50.2.9|AUTODETECT|” Phil. 2:9) 6 1 -1 9 0 0 ) which regards the feeling of the giver.) 6 1 1 8 0 0 !�� (Q��)] St John is here considering the blessing of love as actually realised in the Christian society. Contrast ) 8 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 6 1 -1 9 0 0 �� A ��x� �x� ��.) 6 1 1 8 0 0 5�� … �� …] ) 7 1 -1 9 0 0 ut & nominemur) 6 1 -1 9 0 0 7 1 -1 9 0 0 vocemur) 6 1 -1 9 0 0 Aug.) V., ) 7 1 -1 9 0 0 that we should be called) 6 1 -1 9 0 0 . The final particle has its full force. The divine gift of love which is appropriated by the believer forms the basis, the justification, of the divine title. The end of the blessing is that sonship may be real. For 5�� compare ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 11 note.) 6 2 1 8 0 0 Pelagii & condemnatur h�resis in eo quod dicitur a Deo nobis caritatem & dari qua adoptionem filiorum accipiamus (Bede).) �� ] ) 7 1 -1 9 0 0 filii Dei) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 children of God) 6 1 -1 9 0 0 not ) 7 1 -1 9 0 0 sons of God) 6 1 -1 9 0 0 which comes from the Latin. The thought here is of the community of nature with the prospect of development 8 1 -1 9 0 “tw://bible.?id=61.1.4|AUTODETECT|” 2 Pet. 1:4) 6 1 -1 9 0 0 ), and not of the position of privilege (�1��). The only place in St John s writings where son is used of the relation of man to God is ) 8 1 -1 9 0 “tw://bible.?id=66.21.7|AUTODETECT|” Apoc. 21:7) 6 1 -1 9 0 0 in a free quotation from ) 8 1 -1 9 0 “tw://bible.?id=38.8.8|AUTODETECT|” Zech. 8:8) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 The use of �1�� is characteristic of St Paul s Epistles to the Romans and Galatians: ) 8 1 -1 9 0 “tw://bible.?id=45.8.14|AUTODETECT|” Rom. 8:14) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=45.8.19|AUTODETECT|” 8:19) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=48.3.26|AUTODETECT|” Gal. 3:26) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” 4:6) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.*?id=48.4.4|AUTODETECT|”

6 1 -1 9 0 0 :7. Comp. ) 8 1 -1 9 0 “tw://bible.?id=58.2.10|AUTODETECT|” Heb. 2:10) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=58.12.5|AUTODETECT|” 12:5) 6 1 -1 9 0 0 ff.; ) 8 1 -1 9 0 “tw://bible.?id=45.9.26|AUTODETECT|” Rom. 9:26) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=47.6.18|AUTODETECT|” 2 Cor. 6:18) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=40.5.9|AUTODETECT|” Matt. 5:9) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=40.5.45|AUTODETECT|”
6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.*?id=40.5.17|AUTODETECT|”
6 1 -1 9 0 0 :26; ) 8 1 -1 9 0 “tw://bible.?id=42.11.35|AUTODETECT|” Luke 11:35) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=42.20.36|AUTODETECT|” 20:36) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 On the other hand the idea of children of God (�� ) is not unfrequent in St John: vv. 2, 10, 5:2; ) 8 1 -1 9 0 “tw://bible.?id=43.1.12|AUTODETECT|” John 1:12) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.11.52|AUTODETECT|” 11:52) 6 1 -1 9 0 0 . See Additional Note.) 6 1 1 8 0 0 By using �� in place of the simple pronoun �P�� St John, reciting the full name of Christians 8 1 -1 9 0 “tw://bible.?id=43.1.12|AUTODETECT|” John 1:12) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.11.52|AUTODETECT|” 11:52) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=45.8.16|AUTODETECT|” Rom. 8:16) 6 1 -1 9 0 0 ff., ) 8 1 -1 9 0 “tw://bible.?id=45.9.8|AUTODETECT|” 9:8) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=50.2.15|AUTODETECT|” Phil. 2:15) 6 1 -1 9 0 0 ), emphasises the idea of the nobility of the Christian s position .) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 be called) 6 1 -1 9 0 0 . The privilege is already enjoyed in the present and not only anticipated in the future. Christians are outwardly recognised as God s children in their services and intercourse with others. Such an open recognition of the title gives a solemn dignity to it.) 6 1 1 8 0 0 It is worthy of notice that St John never uses �� of the Divine call 8 1 -1 9 0 “tw://bible.?id=43.10.3|AUTODETECT|” John 10:3) 6 1 -1 9 0 0 ��). Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.2.2|AUTODETECT|” John 2:2) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 ��v ��] ) 7 1 -1 9 0 0 and such we are) 6 1 -1 9 0 0 . This parenthetical addition is an emphatic expression of the Apostle s own faith. He has stated the historic position of Christians in the world, which depends on the Father s gift of love. He affirms now that that historic position corresponds with a real fact. The name represents an absolute truth. For such an introduction of a reflective comment see 1:2 note; ) 8 1 -1 9 0 “tw://bible.?id=63.1.2|AUTODETECT|” 2 John 2) 6 1 -1 9 0 0 . The Latin by a natural error connects the �� with 5��, ) 7 1 -1 9 0 0 ut nominemur & et simus) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 ��p ��] ) 7 1 -1 9 0 0 propter hoc) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 For this cause) 6 1 -1 9 0 0 (4:5), i.e. because we are children of God, and so share His nature, ) 7 1 -1 9 0 0 the world knoweth us not) 6 1 -1 9 0 0 , seeing that it has shewn decisively its inability to recognise Him. The reference to the world at first sight seems to interrupt the current of thought, but St John s whole argument proceeds on the supposition that men stand between two powers, God and the world. He has shewn the relation in which they stand to God: he now shews the relation in which they stand to the world. At the same time the clause meets an objection which is likely to rise from a consideration of the character of Christians. If they are children of God, righteous and loving, may they not look for an immediate and decisive victory? So we are inclined to argue; and therefore the Apostle at once points out that their likeness to God becomes the occasion of misunderstanding.) 6 1 1 8 0 0 �P �� … �P� �� …] ) 7 1 -1 9 0 0 non novit & non novit) 6 1 -1 9 0 0 & V., ) 7 1 -1 9 0 0 non cognoscit & non cognovit) 6 1 -1 9 0 0 & Aug., ) 7 1 -1 9 0 0 the world knoweth us not) 6 1 -1 9 0 0 , does not enter into, come to understand, our principles and methods and character, for true knowledge of men requires sympathy (c. 2:3 note). The conduct of Christians must be more or less a riddle to those who do not take account of that which is to them the spring of action. This follows from the fact that when the opportunity was given to the world for recognising the great features of the divine character it ) 7 1 -1 9 0 0 knew Him not) 6 1 -1 9 0 0 (comp. c. 4:8 note). The world failed to recognise God so far as He was manifested in creation and history 8 1 -1 9 0 “tw://bible.?id=46.1.21|AUTODETECT|” 1 Cor. 1:21) 6 1 -1 9 0 0 ); and its failure was still more conspicuous when He was manifested in His Son 8 1 -1 9 0 “tw://bible.?id=43.16.3|AUTODETECT|” John 16:3) 6 1 -1 9 0 0 ). It is to this revelation specially that the Apostle refers. The ) 7 1 -1 9 0 0 Him) 6 1 -1 9 0 0 is God in Christ, as in 2:29.) 6 1 1 8 0 0 Augustine says, using an impressive image: [homines] amando delectationes peccatorum non agnoscebant Deum: amando quod febris suadebat injuriam medico faciebant.) 5 1 1 8 0 0 2.) 6 1 -1 9 0 0 ��] ) 7 1 -1 9 0 0 Carissimi) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 Dilectissimi) 6 1 -1 9 0 0 Aug., ) 7 1 -1 9 0 0 Beloved) 6 1 -1 9 0 0 . The title (2:7 note) embodies the thought which has been just expressed. St John in the spirit of love addresses those who with him look forward to the issue of love. In doing this he takes up the words which he has just used, half in personal reflection (��v ��); Yes, now are we children, children with the promise of mature development. The change to which he thus looks forward will not be in the position of children, but in the conditions under which the relation will be shewn. The Christian has now, even in the present life, that which carries with it potentially infinite blessings, but the manifestation of his sonship is hindered by the circumstances in which he is placed. He will not be anything essentially different hereafter, but he will be what he is now essentially more completely, though in ways wholly beyond our powers of imagination.) 6 1 1 8 0 0 �� … ��, ��v …] ) 7 1 -1 9 0 0 now are we) 6 1 -1 9 0 0 & ) 7 1 -1 9 0 0 and) 6 1 -1 9 0 0 & The thought of what Christians are and the thought of what they will be are treated as parts of the same thought and not placed in contrast. The fact and the hope are both powerful for life.) 6 1 1 8 0 0 �T�� … p� �� …] ) 7 1 -1 9 0 0 nondum apparuit & cum apparuerit) 6 1 -1 9 0 0 & V., ) 7 1 -1 9 0 0 nondum manifestatum est) 6 1 -1 9 0 0 7 1 -1 9 0 0 apparuit) 6 1 -1 9 0 0 ) & ) 7 1 -1 9 0 0 cum apparuerit) 6 1 -1 9 0 0 7 1 -1 9 0 0 manifestatum fuerit) 6 1 -1 9 0 0 ) Aug., ) 7 1 -1 9 0 0 manifestatum est & si manifestaverit) 6 1 -1 9 0 0 7 1 -1 9 0 0 manifestatus fuerit) 6 1 -1 9 0 0 ) Tert., ) 7 1 -1 9 0 0 nondum revelatum est & cum revelatum fuerit) 6 1 -1 9 0 0 Ambr.) 6 1 1 8 0 0 The main difficulty in this passage lies in the interpretation of the clause p� ��. The subject is not expressed; and the clause can be rendered either (1) if ) 7 1 -1 9 0 0 it) 6 1 -1 9 0 0 shall be manifested i.e. what we shall be; or (2) if ) 7 1 -1 9 0 0 he) 6 1 -1 9 0 0 shall be manifested. In favour of the first interpretation it is urged that the clause must refer back to the corresponding words (�T�� ) which have immediately gone before: ) 7 1 -1 9 0 0 it is not yet manifested & if it shall be manifested & ;) 6 1 -1 9 0 0 unless such an explanation be obviously excluded by other considerations; and on the other hand it is answered rightly, I think, that this is in fact the case; that the words ) 7 1 -1 9 0 0 if it shall be manifested) 6 1 -1 9 0 0 are altogether without force; or rather that they obscure the meaning. The knowledge which is affirmed is not dependent on any manifestation, but absolute. Christians already possess it; and their certainty so far is not conditioned by anything future. Or to put the thought somewhat differently: it cannot be said that the knowledge that we shall be like Christ (which is assumed) depends upon the manifestation of what we shall be. On the other hand there is an inspiring power in the assurance that our likeness to the Lord will be a likeness to His glorified Being, which will hereafter be shewn, though as yet we cannot understand what it is.) 6 1 1 8 0 0 And further in support of the rendering ) 7 1 -1 9 0 0 if he shall be manifested) 6 1 -1 9 0 0 it is to be noticed that the same phrase has been used in 2:28 where the meaning is beyond all doubt. It may be added that this use of �� appears to rule the whole line of the Apostle s thought (2:28, 3:8). Christ has been (was) manifested and He will be manifested. The past manifestations made some things clear and left some things dark (3:5, 3:8). The future manifestation will remove this darkness 8 1 -1 9 0 “tw://bible.?id=51.3.4|AUTODETECT|” Col. 3:4) 6 1 -1 9 0 0 ).) 6 2 1 8 0 0 Even in the foregoing clause there is, as will be seen, something of this same thought. The manifestations of the Risen Christ have not completely illuminated our future.) �T�� ] ) 7 1 -1 9 0 0 it is not yet made manifest) 6 1 -1 9 0 0 . The aorist (��) appears to point back to some definite occasion on which the revelation might have been expected 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 1). Perhaps it is best to refer the word to the manifestations (comp. 2:28 note) of the Risen Lord. These revelations of a changed and glorified humanity do not make known to us what we shall be. They only serve to shew that the limitations of the present mode of existence will be removed.) 6 2 1 8 0 0 �� ] For the use of the direct interrogation, see Moulton s Winer, pp. 210 f.) �4��] ) 7 1 -1 9 0 0 We know) 6 1 -1 9 0 0 . Comp. c. 5:2, 18 notes. There is no opposition between this clause and that which immediately precedes such as is suggested by the �� of the common text. The knowledge corresponds with the whole consciousness of the position of children.) 6 1 1 8 0 0 E�� P��] ) 7 1 -1 9 0 0 similes ei) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 like him) 6 1 -1 9 0 0 , like God in Christ. The image in which we were made will then be consummated in the likeness to which it was the divine purpose that we should attain. Compare the Essay on ) 7 1 -1 9 0 0 The Gospel of Creation) 6 1 -1 9 0 0 , 3:1 7 1 -1 9 0 0 a) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 This likeness of man redeemed and perfected to God is the likeness of the creature reflecting the glory of the Creator. Contrast ) 8 1 -1 9 0 “tw://bible.?id=50.2.6|AUTODETECT|” Phil. 2:6) 6 1 -1 9 0 0 �x �6�� 4�� , said of the Son. Dispar est res, sed ) 7 1 -1 9 0 0 sicut) 6 1 -1 9 0 0 ad similitudinem dicitur. Habemus ergo et nos imaginem Dei, sed non illam quam habet Filius �qualis Patri (Aug.).) 6 1 1 8 0 0 E�� @�� …] ) 7 1 -1 9 0 0 quoniam videbimus) 6 1 -1 9 0 0 & V., ) 7 1 -1 9 0 0 because we shall see) 6 1 -1 9 0 0 & . The causal particle is ambiguous & . The likeness to God may be either (1) the necessary condition, or (2) the actual consequence of the Divine Vision. The argument may be: We shall see God, and therefore, since this is possible, we must be like Him; or, We shall see God, and in that Presence we shall reflect His glory and be transformed into His likeness. Both thoughts are scriptural; and perhaps the two thoughts are not very sharply distinguished here. It is true that likeness is, in this case, the condition of vision; and it is true also that likeness is the consequence of vision.

We see that which we have the sympathetic power of seeing and we gain greater power of seeing, that is greater sympathy with the object of sight, by exercise of the power which we have. Augustine dwells upon this idea: Tota vita Christiani boni sanctum desiderium est. Quod autem desideras nondum vides; sed desiderando capax efficeris ut cum venerit quod videas implearis. & & Deus differendo extendit desiderium, desiderando extendit animum, extendendo facit capaciorem. And again: H�c est vita nostra ut desiderando exerceamur.) 6 1 1 8 0 0 At the same time it may be urged that the verb (��), which describes a being and not a becoming 8 1 -1 9 0 “tw://bible.?id=46.15.37|AUTODETECT|” 1 Cor. 15:37) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=46.15.54|AUTODETECT|” 54) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” John 10:16) 6 1 -1 9 0 0 ), appears to mark a state which co-exists with the divine manifestation at the first, and does not follow from it. On the other hand the thought of the transfiguring virtue of the divine vision is familiar. Comp. ) 8 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” 2 Cor. 3:18) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=47.5.4|AUTODETECT|” 5:4) 6 1 -1 9 0 0 ; Iren. 4:38. 3 (a very fine passage).) 6 2 1 8 0 0 In either case the central truth is the same. The great confidence of the believer is that he will see the full revelation of the glory of God in Christ, and therefore that when that is made he will be like Him. Time, indeed, before and after, has no place in the eternal.) Augustine strives to emphasise the thought of the verse: Ergo visuri sumus quandam visionem & pr�cellentem omnes pulcritudines terrenas, auri, argenti, nemorum atque camporum, pulcritudinem maris et aeris, pulcritudinem solis et lun�, pulcritudinem stellarum, pulcritudinem angelorum: omnia superantem quia ex ipsa pulcra sunt omnia. Quid ergo nos erimus quando h�c videbimus? Quid nobis promissum est? ) 7 1 -1 9 0 0 Similes ei erimus, quoniam videbimus eum sicuti est) 6 1 -1 9 0 0 . Quomodo potuit lingua sonuit: cetera corde cogitentur.) 6 1 1 8 0 0 Philo in a remarkable passage 7 1 -1 9 0 0 de Abr.) 6 1 -1 9 0 0 � 12, 2. pp. 9 f. M.) speaks of the vision of the Father of all things, as man s highest blessing: E�� t �� p �� E�� p ��v �x� �� v ��t� �� A��, �� P�� 4�� . �P�r� �p� �� x� C� �4 �� x �� D�� t� �P�� v ��.) 6 1 1 8 0 0 The main elements in the idea of the vision of God seem to be a real knowledge, a direct knowledge, a continuous knowledge, a knowledge which is the foundation of service. The seat of the organ of spiritual sight is the heart, the part of man which is representative of personal character 8 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” Eph. 1:18) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=40.5.8|AUTODETECT|” Matt. 5:8) 6 1 -1 9 0 0 ). The vision of God s face appears in the hope of the righteous in the Psalms 8 1 -1 9 0 “tw://bible.?id=19.17.15|AUTODETECT|” Ps. 17:15) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=19.6.7|AUTODETECT|” 6:7) 6 1 -1 9 0 0 Hupfeld), while it is recognised as unattainable and unbearable by man in the present earthly life 8 1 -1 9 0 “tw://bible.?id=2.33.18|AUTODETECT|” Ex. 33:18) 6 1 -1 9 0 0 ff.). In the new Jerusalem it finds accomplishment, ) 8 1 -1 9 0 “tw://bible.?id=66.22.4|AUTODETECT|” Apoc. 22:4) 6 1 -1 9 0 0 , ) 7 1 -1 9 0 0 His servants) 6 1 -1 9 0 0 (��) ) 7 1 -1 9 0 0 shall do Him service) 6 1 -1 9 0 0 (��) ) 7 1 -1 9 0 0 and they shall see His face and His name shall be on their foreheads) 6 1 -1 9 0 0 . As He is light, they shall be made light 8 1 -1 9 0 “tw://bible.?id=49.5.13|AUTODETECT|” Eph. 5:13) 6 1 -1 9 0 0 ), and when the sons of God are thus revealed the end of creation will be reached 8 1 -1 9 0 “tw://bible.?id=45.8.18|AUTODETECT|” Rom. 8:18) 6 1 -1 9 0 0 ff.).) 6 1 1 8 0 0 In treating of this final transfiguration the Greek Fathers did not scruple to speak of men as being deified (��), though the phrase sounds strange to our ears 7 1 -1 9 0 0 de Inc. Verbi) 6 1 -1 9 0 0 4. � 22).) 6 1 1 8 0 0 �� ] ) 7 1 -1 9 0 0 sicuti est) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 even as He is) 6 1 -1 9 0 0 . Hitherto the Divine in Christ has been veiled. Hereafter the Godhead will be plain as the Manhood, when, according to Christ s prayer, His disciples shall see His Glory 8 1 -1 9 0 “tw://bible.?id=43.17.24|AUTODETECT|” John 17:24) 6 1 -1 9 0 0 ). It may be doubted whether it could be said of the Father that men shall see Him as He is. Comp. 1 Cor. 18:12, �� 0�� x� ��. Thomas Aquinas discusses at length 7 1 -1 9 0 0 Sum. Theol. Suppl. Qu.) 6 1 -1 9 0 0 92. art. 1) the question whether the human intellect can attain to seeing God in essence (ad videndum Deum per essentiam), and concludes in the affirmative.) 6 1 1 8 0 0 The last words with which [Dr Arnold] closed his last lecture on the New Testament were in commenting on [this verse]. So too, he said, in the Corinthians, ) 7 1 -1 9 0 0 For now we see through a glass darkly, but then face to face) 6 1 -1 9 0 0 . Yes, he added, with marked fervency, the mere contemplation of Christ shall transform us into His likeness 7 1 -1 9 0 0 Life) 6 1 -1 9 0 0 2:329 f.).) 5 1 1 8 0 0 3.) 6 1 -1 9 0 0 ��v �� … �� P��] ) 7 1 -1 9 0 0 et omnis qui habet hanc spem in eo) 6 1 -1 9 0 0 7 1 -1 9 0 0 ipso) 6 1 -1 9 0 0 Aug.) V., ) 7 1 -1 9 0 0 And every one that hath this hope on Him) 6 1 -1 9 0 0 . The practical conclusion from the great Christian hope of the assimilation of the believer to his Lord is given as a coordinate thought (��). The conclusion itself is involved in the hope. He who looks forward to becoming like God hereafter must strive after His likeness now: ) 8 1 -1 9 0 “tw://bible.?id=40.5.8|AUTODETECT|” Matt. 5:8) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=48.5.5|AUTODETECT|” Gal. 5:5) 6 1 -1 9 0 0 , �� .) 6 1 1 8 0 0 By employing the universal form of expression (�� A ��) instead of the simply descriptive (A ��), St John deals with the exceptional presumption of men who regarded themselves as above the common law. In each case where this characteristic form of language occurs there is apparently a reference to some who had questioned the application of a general principle in particular cases 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 4, 6, 9, 10, 15; c. 2:23, 2:27; 4:7; 5:1, 5:4, 5:18; ) 8 1 -1 9 0 “tw://bible.?id=63.1.9|AUTODETECT|” 2 John 9) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 It is remarkable that this is the only place in which St John speaks of the Christian Hope, a characteristic thought of St Paul and St Peter. St Peter speaks of a living hope as the result of a new birth 8 1 -1 9 0 “tw://bible.?id=60.1.3|AUTODETECT|” 1 Pet. 1:3) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 �� P��] ) 7 1 -1 9 0 0 on Him) 6 1 -1 9 0 0 , that is, as before, on God in Christ.) 6 1 1 8 0 0 The phrase �� is not found elsewhere in the N.T. It is distinguished from ��. �� 0� 8 1 -1 9 0 “tw://bible.?id=44.24.15|AUTODETECT|” Acts 24:15) 6 1 -1 9 0 0 ) by the idea of hope resting upon in place of reaching unto : and from the simple hoping on 8 1 -1 9 0 “tw://bible.?id=45.15.12|AUTODETECT|” Rom. 15:12) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=54.4.10|AUTODETECT|” 1 Tim. 4:10) 6 1 -1 9 0 0 ) by that of the enjoyment of possession. Comp. 1:3 note (�� ).) 6 1 1 8 0 0 �� ] ) 7 1 -1 9 0 0 purifieth himself) 6 1 -1 9 0 0 . Personal effort is necessarily called out by a definite object of personal devotion. The believer s act is the using what God gives. So Augustine writes: Quis nos castificat nisi Deus? Sed Deus te nolentem non castificat. Ergo quod adjungis voluntatem tuam Deo castificas teipsum. Castificas te non de te sed de illo qui venit ut habitet in te. Tamen quia agis ibi aliquid voluntate ideo et tibi aliquid tributum est.) 6 1 1 8 0 0 Comp. ) 8 1 -1 9 0 “tw://bible.?id=59.4.8|AUTODETECT|” James 4:8) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=60.1.22|AUTODETECT|” 1 Pet. 1:22) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=47.7.1|AUTODETECT|” 2 Cor. 7:1) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=54.5.22|AUTODETECT|” 1 Tim. 5:22) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 sanctificat) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 castificat) 6 1 -1 9 0 0 Aug., ) 7 1 -1 9 0 0 purifieth) 6 1 -1 9 0 0 . The thought probably is derived from the ceremonial purification required before the appearance in the Divine presence. Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.11.55|AUTODETECT|” John 11:55) 6 1 -1 9 0 0 8 1 -1 9 0 “tw://bible.?id=44.21.24|AUTODETECT|” Acts 21:24) 6 1 -1 9 0 0 ff.); ) 8 1 -1 9 0 “tw://bible.?id=2.19.10|AUTODETECT|” Ex. 19:10) 6 1 -1 9 0 0 . The spiritual correlative is marked ) 8 1 -1 9 0 “tw://bible.?id=58.10.19|AUTODETECT|” Heb. 10:19) 6 1 -1 9 0 0 ff.) 6 1 1 8 0 0 It is not easy to lay down sharply the distinction between ��, �� and ��, ��. As far as the usage of the N.T. is concerned, �� has a personal, an internal, reference which is wanting in ��. �� suggests the notion of shrinking from contamination, of a delicate sensibility to pollution of any kind, while �� expresses simply the fact of cleanness. �� marks predominantly a feeling, and �� a state. �� comes as the result of an inward effort, �� by the application of some outward means. He of whom it is said that he �� not only keeps himself actually pure, but disciplines and trains himself that he may move more surely among the defilements of the world 8 1 -1 9 0 “tw://bible.?id=54.5.22|AUTODETECT|” 1 Tim. 5:22) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=60.3.2|AUTODETECT|” 1 Pet. 3:2) 6 1 -1 9 0 0 ). Both �� and �� differ from �� in that they admit the thought or the fact of temptation or pollution; while �� describes that which is holy absolutely, either in itself or in idea. God can be spoken of as �� but not as ��, while Christ can be spoken of as �� in virtue of the perfection of His humanity. A man is �� in virtue of his divine destination 8 1 -1 9 0 “tw://bible.?id=58.10.10|AUTODETECT|” Heb. 10:10) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=23.4.3|AUTODETECT|” Is. 4:3) 6 1 -1 9 0 0 LXX.) to which he is gradually conformed 8 1 -1 9 0 “tw://bible.?id=58.10.14|AUTODETECT|” Heb. 10:14) 6 1 -1 9 0 0 ); he is �� in virtue of earthly, human discipline. Comp. note on ) 8 1 -1 9 0 “tw://bible.?id=58.7.26|AUTODETECT|” Hebr. 7:26) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 ��|� �. �� ] ) 7 1 -1 9 0 0 even as He) 6 1 -1 9 0 0 (Christ) ) 7 1 -1 9 0 0 is pure) 6 1 -1 9 0 0 . The pronoun ��, as throughout the Epistle (2:6 note), refers to Christ. It is chosen here, though the preceding �P�� refers to the same divine-human Person, in order to emphasise the reference to the Lord s human life. It is in respect of this only that He can be spoken of as ��; and in respect of His true humanity it can be said of Him that He ) 7 1 -1 9 0 0 is) 6 1 -1 9 0 0 pure, and not only that He ) 7 1 -1 9 0 0 was) 6 1 -1 9 0 0 pure. The result of the perfection of His earthly discipline 8 1 -1 9 0 “tw://bible.?id=58.5.7|AUTODETECT|” Heb. 5:7) 6 1 -1 9 0 0 ff.) still abides in His glorified state. For the change of pronouns compare ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 5; ) 8 1 -1 9 0 “tw://bible.?id=43.5.39|AUTODETECT|” John 5:39) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.19.35|AUTODETECT|” 19:35) 6 1 -1 9 0 0 .)

1 John 3:4

!6 1 1 8 0 0 2. ) 7 1 -1 9 0 0 The essential character of the children of God) 6 1 -1 9 0 0 5 1 -1 9 0 0 3:4 9) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 The character of children of God is seen in relation to sin and righteousness. Sin is in its nature irreconcileable with Christianity 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 4 6). Sin marks a connexion with the devil as righteousness with Christ 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 7, 8). Sin is impossible for the child of God 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 9). The underlying thought of the action of false teachers 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 7), who placed salvation in knowledge, is everywhere present.) 5 1 1 8 0 0 4 6) 6 1 -1 9 0 0 . The nature of sin is considered in itself as to its manifestation and its essence 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 4); as to Christ both in His Work and in His Person 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 5); and as to man negatively and positively 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 6).) 5 1 1 8 0 0 4.) 6 1 -1 9 0 0 The transition of thought from ) 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 1 3 lies in the idea of purification. This effort corresponds with the fulfilment of man s true destiny, which Christ has again made possible. He who commits sin does in fact violate the divine law; and, more than this, sin and violation of the divine law are absolutely identical. The first clause deals with the practical manifestation of sin and the second with the innermost essence of it.) 6 1 1 8 0 0 In ) 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 4, 5 the successive clauses are coordinated by �� … �� … ��. In ) 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 6 8 clause follows clause without any conjunction.) 5 1 1 8 0 0 4.) 6 1 -1 9 0 0 �� A �� …] ) 7 1 -1 9 0 0 Every one that) 6 1 -1 9 0 0 & Comp. ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 3 note. The constant repetition of this form in this group of verses is very impressive.) 6 1 1 8 0 0 A �� t� �.] ) 7 1 -1 9 0 0 qui facit peccatum) 6 1 -1 9 0 0 7 1 -1 9 0 0 delictum) 6 1 -1 9 0 0 Tert.) V., ) 7 1 -1 9 0 0 that doeth sin) 6 1 -1 9 0 0 . The phrase is distinguished from the simple term that sinneth 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 6) by adding the conception of the actual realisation of sin as something which is definitely brought about. This conception is emphasised by the addition of the article (�t� ��). The man does not simply commit a sin 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 9; ) 8 1 -1 9 0 “tw://bible.?id=60.2.22|AUTODETECT|” 1 Pet. 2:22) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=47.11.7|AUTODETECT|” 2 Cor. 11:7) 6 1 -1 9 0 0 ), but realises sin in its completeness. Comp. Eurip. ) 7 1 -1 9 0 0 Andr.) 6 1 -1 9 0 0 fr. 150.) 6 1 1 8 0 0 Compare ) 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 8, 9, ) 8 1 -1 9 0 “tw://bible.?id=43.8.34|AUTODETECT|” John 8:34) 6 1 -1 9 0 0 (�t� �.); and contrast ) 8 1 -1 9 0 “tw://bible.?id=59.5.15|AUTODETECT|” James 5:15) 6 1 -1 9 0 0 �� .) 6 1 1 8 0 0 The corresponding phrase is A �� t� �� ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 7 (10), 2:29. Sin as a whole ! �� answers to righteousness as a whole (! ��). For ! �� compare ) 8 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” Rom. 5:12) 6 1 -1 9 0 0 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 13); 20 f., 6:1 ff.) 6 1 1 8 0 0 ��v �t� ��. ��] ) 7 1 -1 9 0 0 et iniquitatem facit) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 doeth also lawlessness) 6 1 -1 9 0 0 , violates a law which claims his loyal obedience 8 1 -1 9 0 “tw://bible.?id=40.13.41|AUTODETECT|” Matt. 13:41) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=40.7.23|AUTODETECT|” 7:23) 6 1 -1 9 0 0 �1 �� t� ��.). And, yet more than this,) 6 1 1 8 0 0 ! �� v� ! ��], ) 7 1 -1 9 0 0 peccatum est iniquitas) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 sin is lawlessness) 6 1 -1 9 0 0 . Sin and lawlessness are convertible terms. Sin is not an arbitrary conception. It is the assertion of the selfish will against a paramount authority. He who sins breaks not only by accident or in an isolated detail, but essentially the law which he was created to fulfil.) 6 1 1 8 0 0 This law which expresses the divine ideal of man s constitution and growth has three chief applications. There is the law of each man s personal being: there is the law of his relation to things without him: there is the law of his relation to God. To violate any part of this threefold law is to sin, for all parts are divine. 8 1 -1 9 0 “tw://bible.?id=59.2.10|AUTODETECT|” James 2:10) 6 1 -1 9 0 0 .)) 6 2 1 8 0 0 The Mosaic Law was directed in a representative fashion to each of these spheres of duty. It touched upon man s dealing with himself: upon his treatment of creation (of men, animals and crops): upon his duty towards God. In this way it was fitted to bring home to men the divine side of all action.) The origin of sin in selfishness is vividly illustrated by St James (1:14 f.), who shews also that the neglect of duty, the violation of the law of growth, is sin 8 1 -1 9 0 “tw://bible.?id=59.4.17|AUTODETECT|” James 4:17) 6 1 -1 9 0 0 ). So St John lays down that unrighteousness, the failure to fulfil our obligations to others, is sin (c. 5:17).) 6 1 1 8 0 0 Other examples of the use of the article with both subject and predicate, when the two are convertible, occur: ) 8 1 -1 9 0 “tw://bible.?id=66.19.10|AUTODETECT|” Apoc. 19:10) 6 1 -1 9 0 0 ! �� 8�� v� �x �� ; ) 8 1 -1 9 0 “tw://bible.?id=40.6.22|AUTODETECT|” Matt. 6:22) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=46.10.4|AUTODETECT|” 1 Cor. 10:4) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=46.15.56|AUTODETECT|” 15:56) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=50.3.19|AUTODETECT|” Phil. 3:19) 6 1 -1 9 0 0 ; comp. ) 8 1 -1 9 0 “tw://bible.?id=43.1.4|AUTODETECT|” John 1:4) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.15.1|AUTODETECT|” 15:1) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” 2 Cor. 3:17) 6 1 -1 9 0 0 . The variations in Matt. 8:38 f. are instructive (A �� A �� … A ��x� �� 0��).) 6 1 1 8 0 0 It is interesting to notice that Bede observes the inadequacy of the Latin rendering: Virtus hujus sententi�, he says, facilius in lingua Gr�corum, qua edita est epistola, comprehenditur, siquidem apud eos ) 7 1 -1 9 0 0 iniquitas) 6 1 -1 9 0 0 �� vocatur & Omnes enim qui peccant pr�varicationis 8 1 -1 9 0 “tw://bible.?id=19.119.119|AUTODETECT|” Ps. 119:119) 6 1 -1 9 0 0 Lat.) rei sunt, hoe est non solum illi qui datam sibi script� legis scientiam contemnunt, sed et illi qui innocentiam legis naturalis quam in protoplasto omnes accepimus sive infirmitate sive negligentia sive etiam ignorantia corrumpunt.) 6 1 1 8 0 0 For the change of order in the two clauses see 5:2 note.) 5 1 1 8 0 0 5.) 6 1 -1 9 0 0 Not only is sin a violation of the law of man s being: it sets at naught Christ s mission. His work was to take away sins: He Himself was sinless. Thus the most elementary knowledge shews that sin is utterly alien from the faith.) 6 1 1 8 0 0 �4��] ) 7 1 -1 9 0 0 scitis) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 ye know) 6 1 -1 9 0 0 . This appeal to the knowledge of Christians is characteristic of St John, though it is found also in St Paul: c. 2:20 f., 4:2, 14 f., 5:15, 18 f. note; ) 8 1 -1 9 0 “tw://bible.?id=64.1.12|AUTODETECT|” 3 John 12) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 �� .] ) 7 1 -1 9 0 0 illie apparuit) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 manifestatus est) 6 1 -1 9 0 0 Aug., ) 7 1 -1 9 0 0 He was manifested) 6 1 -1 9 0 0 . The subject is not defined under any particular aspect 7 1 -1 9 0 0 Lamb of God) 6 1 -1 9 0 0 ) 8 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 6 1 -1 9 0 0 , ) 7 1 -1 9 0 0 Son of God) 6 1 -1 9 0 0 ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 8), but left in its fulness. For �� see c. 2:6 note. It will be observed that in this verse �� and �P�� are naturally referred to the same subject. Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.19.35|AUTODETECT|” John 19:35) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 was manifested) 6 1 -1 9 0 0 . Comp. 1:2; 2:28 notes. The manifestation of the Lord includes the whole of His historical Life with its consequences: His Birth, and Growth, and Ministry, and Passion, and Resurrection, and Ascension. Each part of the Revelation contributed in some way to the removal of sins. The Redemption and Atonement were wrought out by His living as well as by His dying.) 6 1 1 8 0 0 Compare ) 8 1 -1 9 0 “tw://bible.?id=40.8.17|AUTODETECT|” Matt. 8:17) 6 1 -1 9 0 0 .) 6 3 1 8 0 0 The idea of manifestation in this connexion involves a previous being. Thus the term includes not only C &� �� but also &� � ��.) For the different phrases used by St John to describe the Incarnation see Additional Note.) 5�� … ��] ) 7 1 -1 9 0 0 ut peccatum) 6 1 -1 9 0 0 7 1 -1 9 0 0 -ta) 6 1 -1 9 0 0 Tert.) ) 7 1 -1 9 0 0 auferat) 6 1 -1 9 0 0 Aug., ) 7 1 -1 9 0 0 ut peccata nostra tolleret) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 that He may take away sins) 6 1 -1 9 0 0 , not simply do away with the punishment of them. Comp. 1:9 note.) 6 2 1 8 0 0 Tollit autem et dimittendo qu� facta sunt et adjuvando ne fiant et perducendo ad vitam ubi fieri omnino non possint (Bede).) For the sense of �4�� compare ) 8 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 6 1 -1 9 0 0 note; and ) 8 1 -1 9 0 “tw://bible.?id=58.10.4|AUTODETECT|” Heb. 10:4) 6 1 -1 9 0 0 (�� .) ) 7 1 -1 9 0 0 id.) 6 1 -1 9 0 0 11 (�� .) notes. The dominant thought here is not that of the self-sacrifice of Christ, but of His utter hostility to sin in every shape. He came to remove all sins even as He was Himself sinless. It is true that Christ took away sins by taking them upon Him, by bearing them, but the simple sense of bearing appears to be foreign to the context here, though it has found strong support in the parallel passage in the Gospel.) 6 1 1 8 0 0 The use of the plural sins (�p� �.) distinguishes the exact conception of Christ s work here from that given in ) 8 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 6 1 -1 9 0 0 . The idea is that of the manifold personal realisations of the sin of humanity which Christ takes away. The phrase stands without further definition 7 1 -1 9 0 0 sins) 6 1 -1 9 0 0 not ) 7 1 -1 9 0 0 our sins) 6 1 -1 9 0 0 ) in order to include the fulness of the truth expressed in c. 2:2.) 6 1 1 8 0 0 For the plural used absolutely see ) 8 1 -1 9 0 “tw://bible.?id=45.7.5|AUTODETECT|” Rom. 7:5) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=51.1.14|AUTODETECT|” Col. 1:14) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Heb. 1:3) 6 1 -1 9 0 0 ; 8 1 -1 9 0 “tw://bible.?id=59.5.16|AUTODETECT|” James 5:16) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” 1 Pet. 2:24) 6 1 -1 9 0 0 ). [The common reading in ) 8 1 -1 9 0 “tw://bible.?id=49.2.1|AUTODETECT|” Eph. 2:1) 6 1 -1 9 0 0 is wrong.]) 6 1 1 8 0 0 �� P�� P� ��] The clause is independent and not to be connected with E��. For the statement and the form of expression compare ) 8 1 -1 9 0 “tw://bible.?id=43.7.18|AUTODETECT|” John 7:18) 6 1 -1 9 0 0 �� P�� P� ��. This fact at once explains how Christ could take away sin, and how sin is incompatible with fellowship with Him. The tense 7 1 -1 9 0 0 is) 6 1 -1 9 0 0 not ) 7 1 -1 9 0 0 was) 6 1 -1 9 0 0 ) marks the eternal character of the Redeemer. All that belongs to His perfected manhood 8 1 -1 9 0 “tw://bible.?id=58.2.10|AUTODETECT|” Heb. 2:10) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=58.5.9|AUTODETECT|” 5:9) 6 1 -1 9 0 0 ) is in Him no less than His unchanged Divinity. The purity of ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 3 is traced back to its inherent source.) 6 1 1 8 0 0 The emphasis is thrown upon sin, so that the literal rendering would be: sin in Him there is not. ) 5 1 1 8 0 0 6.) 6 1 -1 9 0 0 This verse flows directly from the last clause of ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 5. True fellowship with Christ, Who is absolutely sinless, is necessarily inconsistent with sin; and, yet further, the practice of sin excludes the reality of a professed knowledge of Christ. No one that abideth in Him sinneth. ) 6 2 1 8 0 0 ��] St John Speaks of abiding in Christ and not simply of being in Christ, because his argument rests on the efficacy of continuous human effort. Comp. 2:5 note.) �P� ��] ) 7 1 -1 9 0 0 sinneth not) 6 1 -1 9 0 0 . The commentary on this phrase is found in c. 1:6. It describes a character, a prevailing habit and not primarily an act. Comp. ) 8 1 -1 9 0 “tw://bible.?id=56.3.11|AUTODETECT|” Tit. 3:11) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=58.10.26|AUTODETECT|” Hebr. 10:26) 6 1 -1 9 0 0 . Each separate sinful act does as such interrupt the fellowship, and yet so far as it is foreign to the character of the man, and removed from him (2:1), it leaves his character unchanged. This is the truth which Augustine partially expresses when he says that the sin spoken of is the violation of love; for love may be taken fairly to express the essence of the Christian character. Comp. c. 5:18 note.) 6 1 1 8 0 0 Compare ) 8 1 -1 9 0 “tw://bible.?id=43.8.10|AUTODETECT|” John 8:10) 6 1 -1 9 0 0 .) 6 3 1 8 0 0 Bede describes the fact as it is practically embodied when he says: in quantum in eo manet in tantum non peccat; but he leaves out of sight the internal spiritual character.) �� A �. … �P�r �� P��] The interruption of the formal parallelism is characteristic of St John. Instead of saying every one that sinneth abideth not in (is cut off from) Him, he substitutes a predicative clause which carries back the mind of the reader to an earlier stage of the fatal failure, as if he would say: In such a case there is no question of abiding. The conditions of fellowship have never been satisfied. Such a one hath not seen Christ (God in Christ) nor yet come to know Him. ) Compare 1:6 f. ; 1:8, 1:9, 2:4 f. ; ) 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 7, 8; 4:5, 4:6 a; 7 b, 8; 5:10. In 2:23 there is a perfect correspondence.) 6 1 1 8 0 0 �P� �� … �P��] ) 7 1 -1 9 0 0 non vidit eum nec cognovit eum) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 hath not seen) 6 1 -1 9 0 0 & ) 7 1 -1 9 0 0 neither knoweth) 6 1 -1 9 0 0 . The first word describes the immediate and direct vision of Christ; and the second the personal and detailed appropriation of the truth so presented to the eyes. Seeing expresses briefly the fullest exertion of our utmost faculties of gaining new elements of truth from without: knowing (��), the apprehension and coordination of the truth within. Knowing is less direct and immediate and therefore forms the climax here.) 6 1 1 8 0 0 ��] Comp. c. 4:20; ) 8 1 -1 9 0 “tw://bible.?id=64.1.11|AUTODETECT|” 3 John 11) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.1.18|AUTODETECT|” John 1:18) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.5.37|AUTODETECT|” 5:37) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.6.46|AUTODETECT|” 6:46) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.14.7|AUTODETECT|” 14:7) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.14.9|AUTODETECT|” 14:9) 6 1 -1 9 0 0 8 1 -1 9 0 “tw://bible.?id=58.11.27|AUTODETECT|” Heb. 11:27) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 The use of the word here in connexion with Christ seems to point to some teachers who appealed to their personal sight of the Lord 8 1 -1 9 0 “tw://bible.?id=43.19.35|AUTODETECT|” John 19:35) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.20.29|AUTODETECT|” 20:29) 6 1 -1 9 0 0 ) as giving authority to their false doctrine. Of such in spite of outward intercourse it could be said that they had not seen Christ 8 1 -1 9 0 “tw://bible.?id=47.5.16|AUTODETECT|” 2 Cor. 5:16) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 �P�r ��] neither hath come to know, i.e. ) 7 1 -1 9 0 0 neither knoweth) 6 1 -1 9 0 0 . The point regarded is present and not past. Comp. 2:3 note.) 6 2 1 8 0 0 The statement leaves on one side the question of the indefectibility of grace. It deals with the actual state of the man. Past sight and past knowledge cease to be unless they go forward.) Luther expressed the truth when he said He who is a Christian is no Christian. ) 5 1 1 8 0 0 7, 8.) 6 1 -1 9 0 0 From considering the nature of sin St John passes on to consider the personal spiritual source with which it is connected as righteousness is connected with Christ. Sin is the sign of dependence on the devil whose works Christ came to abolish.) 5 1 1 8 0 0 7.) 6 1 -1 9 0 0 ��] ) 7 1 -1 9 0 0 Filioli) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 Little children) 6 1 -1 9 0 0 . See 2:12 note. The tenderness of the address is called out by the peril of the situation.) 6 1 1 8 0 0 ��v� ��] ) 7 1 -1 9 0 0 nemo yes seducat) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 let no one) 6 1 -1 9 0 0 , even with the most plausible signs of authority (2:26), ) 7 1 -1 9 0 0 lead you astray) 6 1 -1 9 0 0 . The question is one of action not of opinion. Comp. 1:8 note.) 6 1 1 8 0 0 A �� t� ��.] ) 7 1 -1 9 0 0 he that doeth righteousness) 6 1 -1 9 0 0 , he who gives effect to it in life, who realises it in conduct (c. 2:29). Compare ) 7 1 -1 9 0 0 doeth sin) 6 1 -1 9 0 0 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 4 note), ) 7 1 -1 9 0 0 doeth the truth) 6 1 -1 9 0 0 (c. 1:6 note).) 6 1 1 8 0 0 To do righteousness is more than to do righteous Acts 8 1 -1 9 0 “tw://bible.?id=60.3.12|AUTODETECT|” 1 Pet. 3:12) 6 1 -1 9 0 0 �� , ) 8 1 -1 9 0 “tw://bible.?id=59.4.17|AUTODETECT|” James 4:17) 6 1 -1 9 0 0 ��x� �..), or even than to do the acts of righteousness 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 22 �. �p ��, ) 8 1 -1 9 0 “tw://bible.?id=45.3.8|AUTODETECT|” Rom. 3:8) 6 1 -1 9 0 0 �. �p ��); and it differs from doing that which is righteous �. �x ��, comp. ) 8 1 -1 9 0 “tw://bible.?id=45.13.3|AUTODETECT|” Rom. 13:3) 6 1 -1 9 0 0 f. �. �x ��, �x �� by presenting the idea in a less abstract form. Compare ) 8 1 -1 9 0 “tw://bible.?id=51.4.1|AUTODETECT|” Col. 4:1) 6 1 -1 9 0 0 (�x ��, �t� 0��); 3:5 (��, �t� ��).) 6 1 1 8 0 0 The exact phrase is different in form from the negative phrase 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 10 note). Righteousness here is the virtue in its completeness and unity (�t� ��): in ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 10 �� expresses any particular manifestation of righteousness. Comp. 2:29; ) 8 1 -1 9 0 “tw://bible.?id=40.5.5|AUTODETECT|” Matt. 5:5) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 �� ] Righteousness is the sign of divine sonship (c. 2:29). The doing righteousness reveals the character and does not create it. The man who is righteous is recognised by his actions. The personal character underlies the deeds. The form of the sentence may be compared with ) 8 1 -1 9 0 “tw://bible.?id=43.3.31|AUTODETECT|” John 3:31) 6 1 -1 9 0 0 ) 7 1 -1 9 0 0 he that is of the earth is of the earth and speaketh of the earth) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 sicut) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 even as) 6 1 -1 9 0 0 . Christ (�� c. 2:6 note) is the One Type of righteousness. The Christian s righteousness, like that of his Master, must extend to the fulness of life. Comp. ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 3; 2:6; 4:17; ) 8 1 -1 9 0 “tw://bible.?id=43.13.15|AUTODETECT|” John 13:15) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.15.12|AUTODETECT|” 15:12) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.*?id=43.17.14|AUTODETECT|” 17:14) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 Augustine (whom Bede transcribes) remarks on this comparison between the righteousness of the believer and the righteousness of Christ 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 2): Videtis quia non semper ) 7 1 -1 9 0 0 sicut) 6 1 -1 9 0 0 ad parilitatem et �qualitatem referfur & Habemus et nos imaginem Dei, sed non illam quam habet Filius �qualis Patri.) 6 1 1 8 0 0 �� ] 2:29; 4:17; ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 3 notes. Christ gave the complete example of the fulfilment of all man s offices. In Him righteousness was and is the expression of love.) 5 1 1 8 0 0 8.) 6 1 -1 9 0 0 The opposite to ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 7 is expressed with characteristic variations in the parallelism:) 6 5 1 8 0 0 (a) A �. �t� ��. || A �� t� �.) (b) �� || � �� . ��.) (c) ��|� . �. . || E�� … A ��. �.) The spiritual affinity (b) is in the one case described by the personal character, in the other, directly; while man s character is shewn to be in each case though under different relations (��, E��), a reflection of his spiritual master (c).) A �. �t� �.] ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 4 note.) 6 1 1 8 0 0 � �� . ��] ) 7 1 -1 9 0 0 ex) 6 1 -1 9 0 0 7 1 -1 9 0 0 de, a) 6 1 -1 9 0 0 , all.) ) 7 1 -1 9 0 0 diabolo est) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 is of the devil) 6 1 -1 9 0 0 , draws from him the ruling principles of his life, as his child. Comp. 2:16 note; and Additional Note on ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0

The phrase finds a parallel in ) 7 1 -1 9 0 0 was of the evil one, v.) 6 1 -1 9 0 0 12; and ) 8 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” John 8:44) 6 1 -1 9 0 0 ) 7 1 -1 9 0 0 ye are of your father, the devil) 6 1 -1 9 0 0 . Compare to be of the things below ) 8 1 -1 9 0 “tw://bible.?id=43.8.23|AUTODETECT|” John 8:23) 6 1 -1 9 0 0 ; ) 7 1 -1 9 0 0 to be of the world) 6 1 -1 9 0 0 17:16, &c., c. 2:16. Additional Note on ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 1.) 6 1 1 8 0 0 It will be noticed that as St Paul traces back sin to the act of the typical representative of mankind, Adam 8 1 -1 9 0 “tw://bible.?id=45.5.14|AUTODETECT|” Rom. 5:14) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=46.15.22|AUTODETECT|” 1 Cor. 15:22) 6 1 -1 9 0 0 ), so St John traces it back yet further to a spiritual origin.) 6 1 1 8 0 0 Augustine remarks that the devil is not treated in Scripture as the author of any being: Neminem fecit diabolus, neminem genuit, neminem creavit. Sed quicunque fuerit imitatus diabolum quasi de illo natus sit filius diaboli imitando non proprie nascendo. In this connexion it is remarkable that Origen, while he distinctly notices that in relation to the devil St John says �� and not �� (�� v� �) 7 1 -1 9 0 0 in ) 9 1 -1 9 0 “tw://bible.?id=43.20.0|AUTODETECT|” Joh.) 8 1 -1 9 0 “tw://bible.?id=43.20.0|AUTODETECT|”

6 1 -1 9 0 0 . � 13, 4. 325), elsewhere gives � �� (��) 7 1 -1 9 0 0 Hom.) 6 1 -1 9 0 0

) 7 1 -1 9 0 0 in Jer.) 6 1 -1 9 0 0 � 4, 3:181; ) 7 1 -1 9 0 0 Sch. in ) 9 1 -1 9 0 “tw://bible.?id=24.12.10|AUTODETECT|” Jer.) 8 1 -1 9 0 “tw://bible.?id=24.12.10|AUTODETECT|” 12:10) 6 1 -1 9 0 0 , 3:290; ) 7 1 -1 9 0 0 Hom.) 6 1 -1 9 0 0
) 7 1 -1 9 0 0 in Ezech.) 6 1 -1 9 0 0 � 3, 3:377, Lat.) in quoting the verse freely.) 6 2 1 8 0 0 For St John s teaching on the powers of evil see Additional Note on 2:13.) E�� … ��] ) 7 1 -1 9 0 0 because & the beginning) 6 1 -1 9 0 0 . The force of the argument lies in the recognition of the state of things at the first dawn of human history. From the very beginning we see a power in action hostile to God. Between these two, as between light and darkness, there can be no middle term. He who does not belong to the one belongs to the other. Character reveals the choice. The position of �� at the head of the clause emphasises the thought. Contrast 1:1; 2:7; 3:11; and compare 2:24 note.) 6 1 1 8 0 0 �� ] ) 7 1 -1 9 0 0 ab initio) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 a primordio) 6 1 -1 9 0 0 Tert., ) 7 1 -1 9 0 0 from the beginning) 6 1 -1 9 0 0 . Comp. 1:1; 2:7 notes. Sin exists before man.) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 sinneth) 6 1 -1 9 0 0 . See ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 6 note. His sinful action is continuous and present: subjunxit verbum pr�sentis temporis quia ex quo ab initio cSpit diabolus peccare nunquam desiit (Bede).) 6 1 1 8 0 0 �0� ��] ) 7 1 -1 9 0 0 in hoc) 6 1 -1 9 0 0 V. 7 1 -1 9 0 0 ideo, idcirco) 6 1 -1 9 0 0 all.), ) 7 1 -1 9 0 0 unto this end) 6 1 -1 9 0 0 , which has been included in the preceding clauses and is defined by what follows.) 6 1 1 8 0 0 ��] See ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 5 note.) 6 1 1 8 0 0 A �1x� �� ] ) 7 1 -1 9 0 0 the Son of God) 6 1 -1 9 0 0 . The title of dignity is now expressed for the first time in the Epistle to bring out the nature of the conflict (c. 4:4). Hitherto the Christ has been spoken of under the title the Son (2:22, 23, 24), or more fully His (i.e. the Father s) Son (1:3). Henceforward the Son of God is His most common name (4:15; 5:5, 5:9 ff., 20). The spiritual adversary of man has a mightier spiritual antagonist. A second Adam answers to the first Adam: the Son of God to the devil.) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 dissolvat) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 solvat) 6 1 -1 9 0 0 Aug., ) 7 1 -1 9 0 0 destroy) 6 1 -1 9 0 0 . The works of the devil are represented as having a certain consistency, and coherence. They shew a kind of solid front. But Christ by His coming has revealed them in their complete unsubstantiality. He has undone the seeming bonds by which they were held together.) 6 1 1 8 0 0 The word �� occurs literally in this sense ) 8 1 -1 9 0 “tw://bible.?id=44.27.41|AUTODETECT|” Acts 27:41) 6 1 -1 9 0 0 . Comp. ) 8 1 -1 9 0 “tw://bible.?id=49.2.14|AUTODETECT|” Eph. 2:14) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.2.19|AUTODETECT|” John 2:19) 6 1 -1 9 0 0 , and ) 8 1 -1 9 0 “tw://bible.?id=61.3.10-61.3.12|AUTODETECT|” 2 Pet. 3:10 12) 6 1 -1 9 0 0 ; and ) 8 1 -1 9 0 “tw://bible.?id=44.5.38|AUTODETECT|” Acts 5:38) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=48.2.18|AUTODETECT|” Gal. 2:18) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=45.14.20|AUTODETECT|” Rom. 14:20) 6 1 -1 9 0 0 &c. (��).) 6 1 1 8 0 0 The transition to the figurative sense is seen in ) 8 1 -1 9 0 “tw://bible.?id=44.13.43|AUTODETECT|” Acts 13:43) 6 1 -1 9 0 0 (�� B� ��), 2:24. Comp. Ign. ) 7 1 -1 9 0 0 Eph.) 6 1 -1 9 0 0 13 �� 1 �� v �� A D�� P�� A�� Q�� .) 6 1 1 8 0 0 The two objects of the manifestation of Christ 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 5, 8) cover the whole work of redemption, to take away sins, to destroy the works of the devil. ) 6 1 1 8 0 0 In this connexion the works of the devil are gathered up in sin which is their spring. This the devil has wrought in men and in the world, and men make his works their own. Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.8.41|AUTODETECT|” John 8:41) 6 1 -1 9 0 0 . These works under different aspects are spoken of as works of darkness 8 1 -1 9 0 “tw://bible.?id=45.13.12|AUTODETECT|” Rom. 13:12) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=49.5.11|AUTODETECT|” Eph. 5:11) 6 1 -1 9 0 0 ), and of the flesh 8 1 -1 9 0 “tw://bible.?id=48.5.19|AUTODETECT|” Gal. 5:19) 6 1 -1 9 0 0 ). They stand opposed to the works of God 8 1 -1 9 0 “tw://bible.?id=43.9.3|AUTODETECT|” John 9:3) 6 1 -1 9 0 0 ) and the works of the Christ 8 1 -1 9 0 “tw://bible.?id=40.11.2|AUTODETECT|” Matt. 11:2) 6 1 -1 9 0 0 ). Augustine brings the thought of destroying the works of the devil into connexion with man s natural and spiritual births: Si cum nullo peccato nascimur, quid est quod cum infantibus ad baptismum curritur ut absolvantur? Ergo duas nativitates attendite fratres, Adam et Christi & Nativitas illa trahit secum peccatum, nativitas ista liberat a peccato.) 5 1 1 8 0 0 9.) 6 1 -1 9 0 0 The antagonism of the Christian to sin is now placed in its last and decisive aspect. Two things are affirmed of him: he doeth no sin and he cannot sin. The first fact follows from the permanence of the vital power by which he is animated. The second from the nature of that power, that it is of God. In the second case the � �� is placed emphatically first; he cannot sin, because it is of God, and of no other, that he hath been born. ) 6 1 1 8 0 0 A �� ] ) 7 1 -1 9 0 0 qui natus est ex Deo) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 that is begotten of God) 6 1 -1 9 0 0 . Comp. 2:29. The phrase occurs here first in the epistle in its full form. Comp. 4:7, 5:1 (4), 18.) 8 1 1 8 0 “tw://bible.?id=43.1.13|AUTODETECT|” John 1:13) 6 1 -1 9 0 0 (3:3, 3:5 ff.).) 6 1 1 8 0 0 The exact form is important. The perfect (A ��) marks not only the single Acts 7 1 -1 9 0 0 aor.) 6 1 -1 9 0 0 �� ) 8 1 -1 9 0 “tw://bible.?id=43.1.13|AUTODETECT|” John 1:13) 6 1 -1 9 0 0 ; c. ) 8 1 -1 9 0 “tw://bible.?id=43.5.18|AUTODETECT|” 5:18) 6 1 -1 9 0 0 ) but the continuous presence of its efficacy. He that hath been born and still remains a child of God. See Additional Note on v. 1.) 6 1 1 8 0 0 �� ] Compare ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 4 note. A fine phrase of Athenagoras will serve as a comment on this view of the Christian life: �7� A �� a� ��x� �� x� ��x� �� & 4�� , �� 0� �� 7 1 -1 9 0 0 Leg. pro Christ.) 6 1 -1 9 0 0 c. 31).) 6 1 1 8 0 0 �� P��] ) 7 1 -1 9 0 0 semen ipsius) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 his seed) 6 1 -1 9 0 0 , the principle of life which He has given continues to be the ruling principle of the believer s growth. God gives, as it were, of Himself to the Christian. He does not only work upon him and leave him. The germ of the new life is that out of which the mature man will in due time be developed. Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.1.13|AUTODETECT|” John 1:13) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 The instrument by which this vital element is conveyed is the word : ) 8 1 -1 9 0 “tw://bible.?id=59.1.18|AUTODETECT|” James 1:18) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=60.1.23|AUTODETECT|” 1 Pet. 1:23) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=42.8.12|AUTODETECT|” Luke 8:12) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=42.8.15|AUTODETECT|” 8:15) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 The absence of the article (�� not �x ��) directs attention to the character of the divine principle and not to the divine principle communicated in the particular case. See ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 10 note.) 6 1 1 8 0 0 �P �� .] ) 7 1 -1 9 0 0 he cannot sin) 6 1 -1 9 0 0 . The ideas of divine sonship and sin are mutually exclusive. As long as the relationship with God is real (E�� .) sinful acts are but accidents. They do not touch the essence of the man s being. The impossibility of sinning in such a case lies in the moral nature of things. Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.5.19|AUTODETECT|” John 5:19) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.5.30|AUTODETECT|”

6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.*?id=43.5.12|AUTODETECT|”
6 1 -1 9 0 0 :39, ) 8 1 -1 9 0 “tw://bible.*?id=43.5.14|AUTODETECT|”
6 1 -1 9 0 0 :17, &c.) 6 1 1 8 0 0 Augustine again insists that the reference is to the great commandment of love: Est quoddam peccatum quod non potest admittere ille qui natus est ex Deo, et quo non admisso solvuntur cetera, quo admisso confirmantur cetera. Quod est hoc peccatum? Facere contra mandatum Christi, contra testamentum novum 8 1 -1 9 0 “tw://bible.*?id=43.13.34|AUTODETECT|” John 13:34) 6 1 -1 9 0 0 ). The explanation is true so far as love is the determining element in the Christian character.)

1 John 3:10

!6 1 1 8 0 0 3. ) 7 1 -1 9 0 0 The outward manifestation of the children of God) 6 1 -1 9 0 0 5 1 -1 9 0 0 10 12) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 The spiritual affinities of men are shewn by two patent signs, righteousness and love 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 10); and these signs correspond to two archetypal patterns, the Gospel, that is, the Life of Christ 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 11), and the history of Cain 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 12).) 5 1 1 8 0 0 10.) 6 1 -1 9 0 0 Life reveals the children of God. They bear characteristic marks which stamp their action and their feeling, their conduct and the motive of their conduct. They embody righteousness in deed. They acknowledge the ties which Christ has established among Christians and so potentially among men. They practically realise the law of man s original constitution, and the law of man s redemption.) 6 1 1 8 0 0 � ��] ) 7 1 -1 9 0 0 In hoc) 6 1 -1 9 0 0 V. 7 1 -1 9 0 0 Ex hoc) 6 1 -1 9 0 0 F.), ) 7 1 -1 9 0 0 In this) 6 1 -1 9 0 0 , in this fact of the essential sinlessness of the Christian s life, which is followed out into its main aspects in the verse which follows (comp. c. 2:3 note).) 6 1 1 8 0 0 �p �� ] ) 7 1 -1 9 0 0 filii Dei) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 the children of God) 6 1 -1 9 0 0 . See ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 1 note.) 6 2 1 8 0 0 St John divides the world sharply into two classes. Looking at the spiritual characteristics of life he admits no intermediate class. For him there is only light and darkness, and no twilight. He sees only life and death. ) ��] ) 7 1 -1 9 0 0 manifesti) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 manifestati) 6 1 -1 9 0 0 Aug, ) 7 1 -1 9 0 0 manifest) 6 1 -1 9 0 0 , so that all men may see what they are: ) 8 1 -1 9 0 “tw://bible.?id=40.12.16|AUTODETECT|” Matt. 12:16) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=44.7.13|AUTODETECT|” Acts 7:13) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=46.11.19|AUTODETECT|” 1 Cor. 11:19) 6 1 -1 9 0 0 . That which is in its essence secret is thus revealed before the eyes of men. Comp. ) 8 1 -1 9 0 “tw://bible.?id=41.4.22|AUTODETECT|” Mark 4:22) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=47.5.10|AUTODETECT|” 2 Cor. 5:10) 6 1 -1 9 0 0 f.) 6 1 1 8 0 0 �p �� ] ) 7 1 -1 9 0 0 filii diaboli) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 the children of the devil) 6 1 -1 9 0 0 . The phrase is unique. Compare ) 8 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” Eph. 2:3) 6 1 -1 9 0 0 �� @��. ) 8 1 -1 9 0 “tw://bible.?id=61.2.14|AUTODETECT|” 2 Pet. 2:14) 6 1 -1 9 0 0 �� . And also: ) 8 1 -1 9 0 “tw://bible.?id=40.13.38|AUTODETECT|” Matt. 13:38) 6 1 -1 9 0 0 �1 �1�v �� ; 23:15 �1x� ��; ) 8 1 -1 9 0 “tw://bible.?id=44.13.10|AUTODETECT|” Acts 13:10) 6 1 -1 9 0 0 �1r ��.) 6 1 1 8 0 0 �� A �t �. �.] ) 7 1 -1 9 0 0 Every one) 6 1 -1 9 0 0 & Compare ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 3 note. By expressing the characterisation of Divine sonship in a negative form, St John enforces the necessary universality of the condition which he lays down, and gives a pointed warning against those who trusted in the Christian name. It is not only true that every one that doeth righteousness hath been born of God (2:29) and is of God 8 1 -1 9 0 “tw://bible.?id=64.1.11|AUTODETECT|” 3 John 11) 6 1 -1 9 0 0 ) and shares the character of Christ 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 7), but it is true also that to do righteousness is a necessity for him who is of God. A Christian must be active and not passive only. To fail either in deed or in word (c. 4:3 C �t A��) is fatal to the reality of the divine connexion.) 6 1 1 8 0 0 A �t �� .] ) 7 1 -1 9 0 0 qui non est justus) 6 1 -1 9 0 0 V. 7 1 -1 9 0 0 qui non facit justitiam) 6 1 -1 9 0 0 F.), ) 7 1 -1 9 0 0 that doeth not righteousness) 6 1 -1 9 0 0 . It has been already noticed 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 7 note) that the phrase used here is different from that used in ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 7, 2:29. Here righteousness (��) expresses that which bears a particular character: in the former passage righteousness (! ��) expresses the idea realised in its completeness. The same general distinction is to be observed in the use of other like words in the Epistle: �� ) 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 5, 9, 5:16 f.; ! �� ) 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 4, 8; �� 4:8, 4:16; ! �� (2:5, 2:15), 3:16, 4:7, 4:10, 4:12, 4:16 ff. (5:3); �� ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 15, 5:11, 5:13, 5:16, 5:20; ! �� 1:2, 2:25, 3:14, 5:12; �� ) 8 1 -1 9 0 “tw://bible.?id=64.1.3|AUTODETECT|” 3 John 3) 6 1 -1 9 0 0 ; ! �� 1:6, 1:8, 2:4, 2:21, 3:19, 4:6, 5:6; ) 8 1 -1 9 0 “tw://bible.?id=63.1.2|AUTODETECT|” 2 John 1, 2) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=64.1.8|AUTODETECT|” 3 John 8) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 The full force of the article will also be felt in the following places: 1:6 � �� , 2:9 � �� , 3:4 ! ��, 4:18 �� , 5:10 �t� �� (5:21 �� 0��). On the other hand the absence of the article in the following places is significant: in 2:18 �� e��, ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 9 ��. From the nature of the case anarthrous forms occur in predicates and negative sentences: yet see 3:4, 5:6.) 6 1 1 8 0 0 �P� . . �. �.] Comp. 4:3 note; Additional Note on ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 1.) 6 1 1 8 0 0 ��v A �t �. �. �.] ) 7 1 -1 9 0 0 and he that loveth not his brother) 6 1 -1 9 0 0 . Comp. 2:10 note. This clause is not a mere explanation of that which precedes but the expression of it in its highest Christian form. Righteousness involves the fulfilment of all law, of relations to God and to man, both personally and socially. The love of Christian for Christian, resting on the sense of a divine fellowship (c. 1:3) carries forward to its loftiest embodiment the righteousness which man can reach.) 6 1 1 8 0 0 Augustine says in striking words which were adopted by Bede: Quid-quid vis habe; hoc solum [caritatem] non habeas: nihil tibi prodest. Alia si non habeas hoe habe, et implesti legem.) 5 1 1 8 0 0 11, 12.) 6 1 -1 9 0 0 The revelation of character is traced back to the type given in the portraiture of the first fulfilment of man s ideal in the Gospel, and of the first sin after the Fall.) 5 1 1 8 0 0 11.) 6 1 -1 9 0 0 E�� …] ) 7 1 -1 9 0 0 Because) 6 1 -1 9 0 0 & The whole aim of the Gospel is the creation and strengthening of love. To this Christ s life of sacrifice pointed from first to last. The record of His life is the message of the Gospel.) 6 1 1 8 0 0 ! ��] ) 7 1 -1 9 0 0 adnuntiatio) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 mandatum) 6 1 -1 9 0 0 F., ) 7 1 -1 9 0 0 repromissio) 6 1 -1 9 0 0 (��) Lucf., ) 7 1 -1 9 0 0 the message) 6 1 -1 9 0 0 . Comp. 1:5 note.) 6 1 1 8 0 0 �� ] ) 7 1 -1 9 0 0 from the beginning) 6 1 -1 9 0 0 . See 2:7 note. The first tidings of Christianity contain this lesson.) 6 1 1 8 0 0 5�� .] ) 7 1 -1 9 0 0 ut diligatis alterutrum) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 diligamus invicem) 6 1 -1 9 0 0 Aug., ) 7 1 -1 9 0 0 that we love one another) 6 1 -1 9 0 0 & The words do not simply give the contents of the message, but its aim, its purpose. The fundamental declaration of Christ s Life and Work is directed to this end, that men should be moved by it to self-sacrifice. For this use of 5�� see ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 23; 4:21; ) 8 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” John 13:34) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.15.12|AUTODETECT|” 15:12) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.15.15|AUTODETECT|” 15) 6 1 -1 9 0 0 :17. The particle not unfrequently expresses an effort or an aim suggested by the words which precede: c. 5:3; 4:17; ) 8 1 -1 9 0 “tw://bible.?id=63.1.6|AUTODETECT|” 2 John 6) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.4.34|AUTODETECT|” John 4:34) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.6.29|AUTODETECT|” 6:29) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.8.56|AUTODETECT|” 8:56) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.15.13|AUTODETECT|” 15:13) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” 17:3) 6 1 -1 9 0 0 . Sometimes it indicates a divine purpose which is not at once obvious: ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 1; 1:9; ) 8 1 -1 9 0 “tw://bible.?id=43.12.23|AUTODETECT|” John 12:23) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.16.2|AUTODETECT|” 16:2) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.16.16|AUTODETECT|” 16) 6 1 -1 9 0 0 :32.) 6 1 1 8 0 0 The phrase ) 7 1 -1 9 0 0 to love one another) 6 1 -1 9 0 0 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 23 note) differs in shade of meaning from loving the brethren 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 14). Loving one another expresses the full social energy of the Christian life: loving the brethren points to the personal feeling of one towards the body.) 5 1 1 8 0 0 12.) 6 1 -1 9 0 0 �P �� …] ) 7 1 -1 9 0 0 not as) 6 1 -1 9 0 0 & The construction is irregular and elliptical. Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.6.58|AUTODETECT|” John 6:58) 6 1 -1 9 0 0 . The clause without the negative would have run on naturally with ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 10 & that loveth not his brother, even as Cain was of the evil one and slew his brother. Cain shewed his dependence on the devil by want of love and hatred of righteousness. But the insertion of ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 11, the positive rule of Christians, leads to the insertion of the negative before the typical example of the opposite character. We do not (or We shall not) present the type of selfishness, even as Cain was of the evil one & The case is not with us as it was with Cain; he was of the evil one & The use of the direct negative �P requires that the sentence should be treated as independent and not connected with 5�� (��r f�� |� �� …).) 6 1 1 8 0 0 The history of the first death naturally attracted wide attention as presenting in a representative and impressive form the issues of selfishness, self-will, sin. Comp. ) 8 1 -1 9 0 “tw://bible.?id=65.1.11|AUTODETECT|” Jude 11) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=58.11.4|AUTODETECT|” Heb. 11:4) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=58.12.24|AUTODETECT|” 12:24) 6 1 -1 9 0 0 . Philo discusses the history in a special book. In Clem. ) 7 1 -1 9 0 0 Hom.) 6 1 -1 9 0 0 3:25 it is said of Cain: ��z� &� ��v �� v ��p �� !�� r �v �� .) 6 1 1 8 0 0 � �� &�] ) 7 1 -1 9 0 0 ex maligno erat) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 was of the evil one) 6 1 -1 9 0 0 . Comp. ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 8 � �� note; 2:13 �x� �� note. The name is chosen here in order to connect the works of Cain (��p &�) with their spiritual source.) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 occidit) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 slew) 6 1 -1 9 0 0 . The word occurs elsewhere in the N.T. only in the Apocalypse. It expresses properly the slaughter of a victim. Here it seems to point to the deliberate determination of the murder.) 6 1 1 8 0 0 ��v �� …] ) 7 1 -1 9 0 0 et propter quid) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 and wherefore) 6 1 -1 9 0 0 & This unusual mode of expression 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 17), appears to be adopted in order to bring out sharply that the murder of a brother came from hatred of righteousness. Cain lost practical sympathy with his brother; and so in the end he slew him.) 6 1 1 8 0 0 This use of �� occurs in this place only in the writings of St John. Elsewhere in the N.T. it stands (as generally) after its case. It expresses commonly an object aimed at 8 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” Eph. 3:1) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=49.3.3|AUTODETECT|” 3) 6 1 -1 9 0 0 :14; ) 8 1 -1 9 0 “tw://bible.?id=54.5.14|AUTODETECT|” 1 Tim. 5:14) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” Gal. 3:19) 6 1 -1 9 0 0 , Lgtft. &c.), but also an antecedent ground 8 1 -1 9 0 “tw://bible.?id=42.7.47|AUTODETECT|” Luke 7:47) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 E�� … ��] ) 7 1 -1 9 0 0 because) 6 1 -1 9 0 0 & The explanation given is an interpretation of the history in ) 8 1 -1 9 0 “tw://bible.?id=1.4.0|AUTODETECT|” Gen. 4) 6 1 -1 9 0 0 . The sacrifices 8 1 -1 9 0 “tw://bible.?id=58.11.4|AUTODETECT|” Heb. 11:4) 6 1 -1 9 0 0 ) answered to the characters of the brothers, and God s judgment upon them gave occasion for the open revelation of character which followed.) 6 2 1 8 0 0 Augustine traces the temptation of Cain to envy: Qui invidet non amat. Peccatum diaboli est in illo & Cecidit enim et invidit stanti. Non ideo voluit dejicere ut ipse staret sed ne solus caderet.) 3. Brotherhood in Christ and the hatred of the World 5 1 -1 9 0 0 3:13 24) 6 1 -1 9 0 0 ).) 6 2 1 8 0 0 There appear to be three main divisions of the section:) 1. ) 7 1 -1 9 0 0 Hatred and love) 6 1 -1 9 0 0 (13 15).) 6 1 1 8 0 0 2. ) 7 1 -1 9 0 0 The manifestation of love) 6 1 -1 9 0 0 (16 18).) 6 1 1 8 0 0 3. ) 7 1 -1 9 0 0 The fruit of love) 6 1 -1 9 0 0 (19 24).) 6 1 1 8 0 0 St John starts from the thought of hatred as the characteristic of the world. Over against this is love, the necessary sign of the presence of the new life of Christians. This love must be moulded on the pattern of Christ s sacrifice, and extend to the fulness of life. And the fruit of love is confidence, which issues in perfect sympathy.)

1 John 3:13

!6 1 1 8 0 0

) 7 1 -1 9 0 0 Hatred and love) 6 1 -1 9 0 0 5 1 -1 9 0 0 13 15) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 The thought of Cain leads to the consideration of the Cain-like character. Hatred is the mark of the world, which is dead (13). Love among Christians is the sign of a new life (14). And consequently hatred among Christians is the sign not only of the absence of life but of the destruction of life (15).) 5 1 1 8 0 0 13.) 6 1 -1 9 0 0 Love has been presented as the necessary mark of the Christian. Still it is met by hatred. This however cannot but be so. Love is the sign of a change from death to life. They who remain in death must shew their real nature (hatred) towards the living. Terrible as Cain s history is, it is still realised in essence.) 6 1 1 8 0 0 �t ��] ) 7 1 -1 9 0 0 Nolite mirari) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 Marvel not) 6 1 -1 9 0 0 . For the thought compare ) 8 1 -1 9 0 “tw://bible.?id=43.15.18|AUTODETECT|” John 15:18) 6 1 -1 9 0 0 ff., ) 8 1 -1 9 0 “tw://bible.?id=43.16.1|AUTODETECT|” 16:1) 6 1 -1 9 0 0 ff.) 6 1 1 8 0 0 The words occur again ) 8 1 -1 9 0 “tw://bible.?id=43.5.28|AUTODETECT|” John 5:28) 6 1 -1 9 0 0 , and in another form ) 8 1 -1 9 0 “tw://bible.?id=43.3.7|AUTODETECT|” John 3:7) 6 1 -1 9 0 0 �t ��. The latter place is the only example in the Gospel or Epistles 8 1 -1 9 0 “tw://bible.?id=43.19.24|AUTODETECT|” John 19:24) 6 1 -1 9 0 0 is not strictly parallel) of the imperative construction of �� with aor. subj. which occurs more frequently than the construction with pres. imp. in the Apocalypse (6:6, 7:3, 10:4, 11:2, 22:10). A comparison of ) 8 1 -1 9 0 “tw://bible.?id=43.3.7|AUTODETECT|” John 3:7) 6 1 -1 9 0 0 with the present passage brings out the difference of meaning in the two constructions. There the thought is of the special feeling aroused by the single statement, here of the continuous feeling stirred by the whole temper of men (comp. 2:15, 4:1). Comp. ) 8 1 -1 9 0 “tw://bible.?id=60.2.17|AUTODETECT|” 1 Pet. 2:17) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.2.16|AUTODETECT|” John 2:16) 6 1 -1 9 0 0 note.) 6 1 1 8 0 0 For �� 0 see ) 8 1 -1 9 0 “tw://bible.?id=41.15.44|AUTODETECT|” Mark 15:44) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 brethren) 6 1 -1 9 0 0 . This is the only place in the Epistle where this title of address is used (2:7 is a false reading). It contains an implicit argument. By emphasising the new relation in which Christians stand one to another it implies that this position of necessary mutual affection is characteristic of them as distinguished from other men . The title is common in St James (��, �� ), and not unfrequent in St Paul and in the Epistle to the Hebrews. It is not found in the first Epistle of St Peter or St Jude.) 6 2 1 8 0 0 The three forms which St John borrows from the family to express Christian relations preserve each their proper meaning. Brethren expresses the idea of Christian equality in virtue of the common life: Children (��) that of spiritual dependence in the order of the new life with the prospect of growth: Little ones (��) that of subordination and immaturity. In contrast with these Beloved is simply the personal manifestation of feeling.) �0 ��] ) 7 1 -1 9 0 0 si edit) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 if & hateth you) 6 1 -1 9 0 0 . This is assumed as a fact 8 1 -1 9 0 “tw://bible.?id=43.15.18|AUTODETECT|” John 15:18) 6 1 -1 9 0 0 ); and by the order the stress is thrown here upon the verb and not 8 1 -1 9 0 “tw://bible.?id=43.15.18|AUTODETECT|” John 15:18) 6 1 -1 9 0 0 ff) upon the pronoun or the subject. Hatred is characteristic of the world (mundus V., hic mundus F.).) 5 1 1 8 0 0 14.) 6 1 -1 9 0 0 !�� 4��] ) 7 1 -1 9 0 0 nos scimus) 6 1 -1 9 0 0 V. ) 7 1 -1 9 0 0 We) 6 1 -1 9 0 0 (!��) as distinguished from the world, ) 7 1 -1 9 0 0 know) 6 1 -1 9 0 0 by the essential nature of our faith, by our own inward experience. & The fact that we are conscious of a love for Christians as Christians is a proof to us that we have entered upon a new life: that we now first truly live. The passage has been made: the new sphere of being has been gained. Life is not future but present. Compare the simple �4�� in ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 2.) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 translati sumus) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 have passed) 6 1 -1 9 0 0 & Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.5.24|AUTODETECT|” John 5:24) 6 1 -1 9 0 0 (13:1). This love was indeed the acceptance in faith of Christ s word (c. 2:7, 3:11).) 6 1 1 8 0 0 � �� . �0� �t� �.] ) 7 1 -1 9 0 0 de morte in vitam) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 out of death into life) 6 1 -1 9 0 0 . Death and life are regarded as the two spheres in which men move, and they are presented in their substantive fulness the death which is truly death, the life which is truly life (A ��, ! ��). I �� is found here and in the following clause in St John s Epistles; in the Gospel it occurs only in the parallel 5:24 (11:13 is different). I �� is personified in ) 8 1 -1 9 0 “tw://bible.?id=66.1.18|AUTODETECT|” Apoc. 1:18) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=66.6.8|AUTODETECT|” 6:8) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=66.9.6|AUTODETECT|” 9:6) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=66.20.13|AUTODETECT|” 20:13) 6 1 -1 9 0 0 f. (21:4). Compare ) 8 1 -1 9 0 “tw://bible.?id=44.2.24|AUTODETECT|” Acts 2:24) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” Rom. 5:12) 6 1 -1 9 0 0 ff., ) 8 1 -1 9 0 “tw://bible.*?id=45.5.8|AUTODETECT|”

6 1 -1 9 0 0 :2; ) 8 1 -1 9 0 “tw://bible.?id=46.15.21|AUTODETECT|” 1 Cor. 15:21) 6 1 -1 9 0 0 ff.; ) 8 1 -1 9 0 “tw://bible.?id=47.4.12|AUTODETECT|” 2 Cor. 4:12) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” 2 Tim. 1:10) 6 1 -1 9 0 0 (opposed to ��); ) 8 1 -1 9 0 “tw://bible.?id=58.2.14|AUTODETECT|” Heb. 2:14) 6 1 -1 9 0 0 . For ! �� compare 1:2 note; ) 8 1 -1 9 0 “tw://bible.?id=43.5.24|AUTODETECT|” John 5:24) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=40.7.14|AUTODETECT|” Matt. 7:14) 6 1 -1 9 0 0 (opposed to ! ��), 18:8 f., 19:17; 8 1 -1 9 0 “tw://bible.?id=41.9.43|AUTODETECT|” Mark 9:43) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=41.9.45|AUTODETECT|” 9:45) 6 1 -1 9 0 0 ); ) 8 1 -1 9 0 “tw://bible.?id=44.3.15|AUTODETECT|” Acts 3:15) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=47.5.4|AUTODETECT|” 2 Cor. 5:4) 6 1 -1 9 0 0 . The depth of the expression is lost both in Latin and in English.) 6 1 1 8 0 0 To enter into life (�0��. �0� �t� �.) is a phrase characteristic of St Matthew (18:8 f., 19:17; comp. 7:14) and of St Mark (9:43, 9:45). In this largest sense life (! ��) is the fulfilment of the highest idea of being: perfect truth in perfect action. Compare ) 8 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” 2 Tim. 1:10) 6 1 -1 9 0 0 �� r� �x� �� r ��t� ��v ��, where in the second member the thought is of life in the abstract and not of the Christian fulfilment of the whole conception of life.) 6 1 1 8 0 0 E�� … E�� …] ) 7 1 -1 9 0 0 quoniam) 6 1 -1 9 0 0 & ) 7 1 -1 9 0 0 quoniam) 6 1 -1 9 0 0 & V., ) 7 1 -1 9 0 0 that & because & ) 6 1 -1 9 0 0 Active love is the sign of life and not the ground of life. Comp. ) 8 1 -1 9 0 “tw://bible.?id=42.7.47|AUTODETECT|” Luke 7:47) 6 1 -1 9 0 0 . The connexion is we know because & and not we have passed because & . ) 6 1 1 8 0 0 ��z� �.] ) 7 1 -1 9 0 0 the brethren) 6 1 -1 9 0 0 . The simple phrase 8 1 -1 9 0 “tw://bible.?id=64.1.5|AUTODETECT|” 3 John 5) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=64.1.10|AUTODETECT|”
6 1 -1 9 0 0 ) is more expressive than our brethren. This is the only place in which the exact words occur (�. ��z� ��). Elsewhere St John says �. �� 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 11 note). �. �x� �. occurs 2:10; 3:10; 4:20.) 6 3 1 8 0 0 See Additional Note.) In view of the imperfection of Christians Augustine says: Viget [gloria caritatis] sed adhuc in hieme: vigor radix sed quasi aridi sunt rami. Intus est medulla qu� viget, intus sunt folia arborum, intus fructus; sed �statem expectant.) A �t ��] ) 7 1 -1 9 0 0 qui non diligit) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 he that loveth not) 6 1 -1 9 0 0 . The omission of ) 7 1 -1 9 0 0 his brother) 6 1 -1 9 0 0 , according to the true text, strengthens the thought. The feeling is regarded in its completest form.) 6 1 1 8 0 0 �� .] ) 7 1 -1 9 0 0 abideth) 6 1 -1 9 0 0 7 1 -1 9 0 0 permanet) 6 1 -1 9 0 0 F.) ) 7 1 -1 9 0 0 in death) 6 1 -1 9 0 0 . There is a moral ) 7 1 -1 9 0 0 vis inertiS) 6 1 -1 9 0 0 . It is not said that he dies. Death is his natural state. It follows that love and life are convertible terms. Si in morte manet qui non diligit, in qua morte manet qui edit? 7 1 -1 9 0 0 Epp.) 6 1 -1 9 0 0 ] ) 7 1 -1 9 0 0 Ep.) 6 1 -1 9 0 0 229 � 5.)) 6 1 1 8 0 0 Compare ) 8 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” John 3:36) 6 1 -1 9 0 0 .) 5 1 1 8 0 0 15.) 6 1 -1 9 0 0 The hatred of the world can cause no marvel: it is, in a certain sense, natural. But hatred may find place among the brethren (2:9, 2:11). There are Cains in the new family. Such hatred is essentially identical with murder, not simply as being the first step towards it but as involving the same moral position. It is moreover in the man himself the destruction of that life which is love.) 6 1 1 8 0 0 �� A … ] ) 7 1 -1 9 0 0 Every one that hateth) 6 1 -1 9 0 0 & though he bear the name of Christ. Comp. c. 3:3.) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 homicida) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 murderer) 6 1 -1 9 0 0 . The word is used of the devil, ) 8 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” John 8:44) 6 1 -1 9 0 0 . Among men Cain is the type.) 6 1 1 8 0 0 �4��] ) 7 1 -1 9 0 0 ye know) 6 1 -1 9 0 0 . Comp. c. 5:18 note.) 6 2 1 8 0 0 �� … �P� …] Comp. 2:19 note.) �� ] ) 7 1 -1 9 0 0 Omnis) 6 1 -1 9 0 0 inquit ) 7 1 -1 9 0 0 homicida:) 6 1 -1 9 0 0 scilicet non solum ille qui ferro verum et ille qui odio fratrem insequitur (Bede).) 6 1 1 8 0 0 �. �0. � �P�� .] ) 7 1 -1 9 0 0 eternal life abiding in him) 6 1 -1 9 0 0 . The addition of the last words brings out the thought that eternal life must (under the circumstances of our present life) be a continuous power, and a communicated gift 8 1 -1 9 0 “tw://bible.?id=43.6.53|AUTODETECT|” John 6:53) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 The whole phrase is unique. Elsewhere the word 8 1 -1 9 0 “tw://bible.?id=43.5.38|AUTODETECT|” John 5:38) 6 1 -1 9 0 0 ; comp. 15:7), the unction (2:27), the seed of God (3:9), the love of God (3:17), the truth 8 1 -1 9 0 “tw://bible.?id=63.1.2|AUTODETECT|” 2 John 2) 6 1 -1 9 0 0 ), are said to abide in the believer; and so also God 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 24, 4:12, 4:13, 4:15 f.) and Christ 8 1 -1 9 0 “tw://bible.?id=43.6.56|AUTODETECT|” John 6:56) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.*?id=43.15.5|AUTODETECT|” 15:5) 6 1 -1 9 0 0 ). Even to the last man has not life in himself. This is the divine prerogative alone.)

1 John 3:16

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!6 1 1 8 0 0 2. ) 7 1 -1 9 0 0 The manifestation of love) 6 1 -1 9 0 0 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 ) 5 1 -1 9 0 0 16 18) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 It has been shewn that love is the sign of the Christian life. It is now shewn that love must be fashioned after the pattern of Christ who made it known in sacrifice 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 16). Such love extends to the common intercourse of life 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 17); and must be at once active and real 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 18).) 5 1 1 8 0 0 16.) 6 1 -1 9 0 0 � ��] ) 7 1 -1 9 0 0 In this) 6 1 -1 9 0 0 , see c. 2:3 note. The truth which has been enunciated, the self-sacrificing character of love, as opposed to the murderous character of hatred, opens the way to the most complete revelation of love. The this, as elsewhere, looks both backwards and forwards.) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 cognovimus) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 cognoscimus) 6 1 -1 9 0 0 Aug., ) 7 1 -1 9 0 0 we know) 6 1 -1 9 0 0 as the result of divine teaching: we have learnt and now hold the lesson for ever. This knowledge of experience is contrasted with the knowledge of intuition (�4��) in ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 15. Comp. ) 9 1 -1 9 0 “tw://bible.?id=43.15.13|AUTODETECT|” John 15:13) 6 1 -1 9 0 0 .) 6 2 1 8 0 0 �t� ��] See Additional Note.) ��] ) 7 1 -1 9 0 0 He) 6 1 -1 9 0 0 , Christ. See 2:6 note.) 6 1 1 8 0 0 �t� ��t� �P�� ] ) 7 1 -1 9 0 0 animam suam posuit) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 laid down His life) 6 1 -1 9 0 0 . The phrase is peculiar to St John, ) 9 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” John 10:11) 6 1 -1 9 0 0 (note), 10:15, 10:17 ff., 13:37 ff., 15:13.) 6 1 1 8 0 0 This is the only passage in the Epistle in which St John uses Q�� ) 7 1 -1 9 0 0 in behalf of) 6 1 -1 9 0 0 9 1 -1 9 0 “tw://bible.?id=64.1.7|AUTODETECT|” 3 John 7) 6 1 -1 9 0 0 ). It occurs in the Gospel in similar connexions not unfrequently: 6:51; 10:11, 10:15; 11:50 ff.; 13:37 f.; 15:13; 13:19; 18:14. Contrast �� c. 2:2; 4:10.) 6 1 1 8 0 0 The image appears to be that of divesting oneself of a thing 9 1 -1 9 0 “tw://bible.?id=43.13.4|AUTODETECT|” John 13:4) 6 1 -1 9 0 0 ). Compare ) 7 1 -1 9 0 0 animam ponere,) 6 1 -1 9 0 0 ) 7 1 -1 9 0 0 ) 6 1 -1 9 0 0 ) 7 1 -1 9 0 0 deponere.) 6 1 -1 9 0 0 ) 6 1 1 8 0 0 ��v !�� @��] ) 7 1 -1 9 0 0 and we ought) 6 1 -1 9 0 0 & as a consequence of this knowledge; but St John regards the duty as included in the knowledge 7 1 -1 9 0 0 and) 6 1 -1 9 0 0 we ought) and not as logically deduced from it 7 1 -1 9 0 0 wherefore) 6 1 -1 9 0 0 we ought). Comp. ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 3. The obligation lies in the perception of the relation in which we stand to one another and to Christ. That which constrains us is not only His example, but the truth which that example reveals. Comp. ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 7. For @�� see 2:6 note. Ignatius speaking of himself in the spirit of this passage says to the Ephesians: �� Q�� 7 1 -1 9 0 0 ad Eph.) 6 1 -1 9 0 0 21; comp. ) 7 1 -1 9 0 0 ad Smyrn.) 6 1 -1 9 0 0 10; ) 7 1 -1 9 0 0 ad Polyc.) 6 1 -1 9 0 0 2, 6). The words addressed by St John to the young Robber sound like an echo of it: � �� x� �x� �� |� Q��, a� A �� x� Q�r� !�� Q�r� �� t� ��t� �� t� �� 7 1 -1 9 0 0 H. E.) 6 1 -1 9 0 0 3:23).) 5 1 1 8 0 0 17.) 6 1 -1 9 0 0 St John turns from considering the greatness of our obligation to notice the ordinary character of failure. By the transition he suggests that there is a danger in indulging ourselves in lofty views which lie out of the way of common experience. We may therefore try ourselves by a far more homely test. The question is commonly not of dying for another but of communicating to another the outward means of living. If we are found wanting here, we need look no further for judgment.) 6 1 1 8 0 0 C� �� ] ) 7 1 -1 9 0 0 Qui habuerit) 6 1 -1 9 0 0 V. Comp. 2:5 note.) 6 1 1 8 0 0 �x� �� ] ) 7 1 -1 9 0 0 substantiam vitS) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 facultates mundi) 6 1 -1 9 0 0 Aug., ) 7 1 -1 9 0 0 the life of the world) 6 1 -1 9 0 0 , the substance of the world, as contrasted with life eternal 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 15). Comp. ) 9 1 -1 9 0 “tw://bible.?id=42.15.12|AUTODETECT|” Luke 15:12) 6 1 -1 9 0 0 (�x� ��); 2:16 note. The phrase includes all the endowments which make up our earthly riches, wealth, station, intellect. It has been finely said of a great teacher that he was tender to dulness as to all forms of poverty. ) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 behold) 6 1 -1 9 0 0 as a spectacle on which he allows his eyes to rest. This is the only place where the verb occurs in St John s Epistles; and elsewhere in the Epistles it is found only in ) 9 1 -1 9 0 “tw://bible.?id=58.7.4|AUTODETECT|” Heb. 7:4) 6 1 -1 9 0 0 . Comp. ) 9 1 -1 9 0 “tw://bible.?id=66.11.11|AUTODETECT|” Apoc. 11:11) 6 1 -1 9 0 0 f. The word is common in the Gospel of St John and is always used with its full meaning. See ) 9 1 -1 9 0 “tw://bible.?id=43.2.23|AUTODETECT|” John 2:23) 6 1 -1 9 0 0 note.) 6 1 1 8 0 0 �� ] ) 7 1 -1 9 0 0 necesse habere) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 egere) 6 1 -1 9 0 0 F., ) 7 1 -1 9 0 0 esurientem, egentem) 6 1 -1 9 0 0 Aug. The rendering of the Vulgate is suggested by 2:27. See note there for the absolute use of ��. ��.) 6 1 1 8 0 0 �� p ��.] ) 7 1 -1 9 0 0 clauserit viscera sua ab eo) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 shuts up his heart from him) 6 1 -1 9 0 0 so that the destitute brother can find no access to his sympathy. The phrase to shut up the heart is apparently unique. It expresses the interposition of a barrier between the sufferer and the tender feelings of his brother. Comp. ) 9 1 -1 9 0 “tw://bible.?id=19.77.10|AUTODETECT|” Ps. 77:10) 6 1 -1 9 0 0 8 1 -1 9 0 0 �� ) 6 1 -1 9 0 0 [ �� z� �0�� LXX.). �p �� is found here only in the writings of St John (it occurs in St Luke and St Paul).) 6 1 1 8 0 0 �� …] ) 7 1 -1 9 0 0 how doth & ?) 6 1 -1 9 0 0 The interrogative construction is similar to that in ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 12.) 6 1 1 8 0 0 ! . �� .] ) 7 1 -1 9 0 0 caritas Dei) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 dilectio Dei) 6 1 -1 9 0 0 Aug., ) 7 1 -1 9 0 0 the love of God) 6 1 -1 9 0 0 , the love of which God is at once the object and the author and the pattern. Comp. 2:5 note.) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 abide) 6 1 -1 9 0 0 & as a continuous active power. Comp. ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 15.) 5 1 1 8 0 0 18.) 6 1 -1 9 0 0 ��] ) 7 1 -1 9 0 0 Filioli) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 Little children) 6 1 -1 9 0 0 . The word of address is changed 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 13). The father now pleads with those who draw their being from him.) 6 1 1 8 0 0 �t … �� r �� .] ) 7 1 -1 9 0 0 not & with word, neither with the tongue) 6 1 -1 9 0 0 , in theory as opposed to action; with mere outward expression as opposed to the genuine movement of our whole being.) 6 1 1 8 0 0 �� … � �� …] ) 7 1 -1 9 0 0 with word & in deed & ) 6 1 -1 9 0 0 The slight change of construction marks the difference between the instrument and the sphere of the manifestation of love. It must find scope in our true and full life. For � �� v �. compare ) 9 1 -1 9 0 “tw://bible.?id=43.4.23|AUTODETECT|” John 4:23) 6 1 -1 9 0 0 f. � �� v ��.) 6 1 1 8 0 0 If love depends on a word, when the word ceaseth the love ceaseth. Such was the love of Balak and Balaam (Jalkut Reub. 145. 4: Schoettgen). The passage quoted from ) 7 1 -1 9 0 0 Aboth) 6 1 -1 9 0 0 5:22 is wholly different in sense.)

1 John 3:19

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!8 1 4 8 0 0 3. ) 9 1 -1 9 0 0 The fruit of love) 8 1 -1 9 0 0 9 1 -1 9 0 0 vv.) 8 1 -1 9 0 0 ) 7 1 -1 9 0 0 19 24) 8 1 -1 9 0 0 ).) 8 1 4 8 0 0 As St John has spoken of the necessity and of the pattern of love so now he goes on to speak of its fruit. The fruit of love is confidence. Such confidence stills the condemnation which the heart pronounces against the believer 9 1 -1 9 0 0 vv.) 8 1 -1 9 0 0 19, 20). It finds its expression in prayers, which are necessarily answered, because they are the voice of obedient love 9 1 -1 9 0 0 vv.) 8 1 -1 9 0 0 21 23). It issues in the fulness of sympathy 9 1 -1 9 0 0 v.) 8 1 -1 9 0 0 24).) 7 1 4 8 0 0 19.) 8 1 -1 9 0 0 � ��] ) 9 1 -1 9 0 0 In this) 8 1 -1 9 0 0 , the consciousness of active and sincere love of the brethren, resting upon and moulded by the love of Christ.) 8 1 4 8 0 0 ��] ) 9 1 -1 9 0 0 cognoscemus) 8 1 -1 9 0 0 V., ) 9 1 -1 9 0 0 we shall know, perceive) 8 1 -1 9 0 0 . The future expresses the dependence of the knowledge upon the fulfilment of the specified condition. Again it is to be noticed that the knowledge which comes through outward experience stands in contrast with the knowledge which belongs to the idea of faith ) 9 1 -1 9 0 0 v.) 8 1 -1 9 0 0 14 (�4��).) 8 1 4 8 0 0 � �� . ��] ) 9 1 -1 9 0 0 ex veritate sumus) 8 1 -1 9 0 0 V., ) 9 1 -1 9 0 0 are of the truth) 8 1 -1 9 0 0 , draw the power of our being from the Truth as its source. Comp. 2:16. Christ Himself is revealed as the Truth, in whom the right relations of man to man and to God and to the world are perfectly presented 11 1 -1 9 0 “tw://bible.?id=43.18.37|AUTODETECT|” John 18:37) 8 1 -1 9 0 0 ). So far then as the Christian is like Him, he is of the truth. The conception of being a child of the Truth is different from that of being a child of God, though practically the two are identical. In the latter case the thought is of the presence of the divine principle as divine: in the former, of the fulfilment of all the offices of man.) 8 1 4 8 0 0 ��v �� P�� …] ) 9 1 -1 9 0 0 and) 8 1 -1 9 0 0 , as a consequence of the knowledge of our complete dependence upon the Truth, ) 9 1 -1 9 0 0 we shall assure our hearts before Him) 8 1 -1 9 0 0 , i.e. in the presence of God. The antecedent is supplied by the reader. The simple pronoun (�P��) naturally describes the one Sovereign Lord, just as the isolating and defining pronoun (��) describes Christ.) 8 1 4 8 0 0 The phrase before Him 9 1 -1 9 0 0 in) 8 1 -1 9 0 0 ) 9 1 -1 9 0 0 conspectu ejus) 8 1 -1 9 0 0 V., ) 9 1 -1 9 0 0 coram ipso) 8 1 -1 9 0 0 Aug.) stands emphatically first in order to mark the essential character of the Christian life. It is lived out in the very sight of God. The believer feels himself to be always before His eyes. In that Presence (comp. 2:28), if not before, he comes to find what he is. Comp. ) 11 1 -1 9 0 “tw://bible.?id=47.5.10|AUTODETECT|” 2 Cor. 5:10) 8 1 -1 9 0 0 (��); ) 11 1 -1 9 0 “tw://bible.*?id=52.3.13|AUTODETECT|” 1 Thess. 3:13) 8 1 -1 9 0 0 .) 8 1 4 8 0 0 �� … E�� p� �� … E�� … ��] ) 9 1 -1 9 0 0 suademus) 8 1 -1 9 0 0 9 1 -1 9 0 0 suadeamus, suadebimus) 8 1 -1 9 0 0 ) ) 9 1 -1 9 0 0 quoniam si reprehende-rit nos) 8 1 -1 9 0 0 9 1 -1 9 0 0 male senserit) 8 1 -1 9 0 0 Aug.) ) 9 1 -1 9 0 0 cor nostrum major est Deus corde nostro et novit omnia) 8 1 -1 9 0 0 V., 9 1 -1 9 0 0 we) 8 1 -1 9 0 0 ) ) 9 1 -1 9 0 0 shall assure our heart before Him whereinsoever our heart condemn us, because God is greater than our heart and knoweth all things) 8 1 -1 9 0 0 . The many conflicting interpretations of this passage spring out of the different translations of (1) the verb �� and (2) the double conjunction or relative E��(E��).) 8 1 4 8 0 0

Thus if we take the sense ) 9 1 -1 9 0 0 persuade) 8 1 -1 9 0 0 for the verb, there are two groups of renderings possible: the first (�) in which the clauses which follow give the substance of that of which we are satisfied; and the second (�) in which this substance is supposed to be supplied by the reader.) 8 2 4 8 0 0 (�) In the first case there are two possible views:) (a) The second E�� may be simply resumptive: ) 9 1 -1 9 0 0 We shall persuade our heart, that, if our heart condemn us, that) 8 1 -1 9 0 0 , I say, ) 9 1 -1 9 0 0 God is greater & ) 8 1 4 8 0 0 (b) Or the first E�� may be taken as the relative: ) 9 1 -1 9 0 0 We shall persuade our heart, whereinsoever our heart condemn us, that God is greater & ) 8 3 4 8 0 0 Against both these interpretations it may be urged, as it seems, with decisive force, that the conclusion is not one which flows naturally from the premiss. The consciousness of a sincere love of the brethren does not furnish the basis of the conviction of the sovereign greatness of God.) (�) If the substance of that of which we shall be persuaded is mentally supplied, as, that we are of the truth, or that our prayers are heard, there are again two possible interpretations:) (a) The second E�� may be taken as resumptive in the sense ) 9 1 -1 9 0 0 because: we shall persuade our heart, because if our heart condemn us, because I say God is greater) 8 1 -1 9 0 0 & ) 8 1 4 8 0 0 (b) Or again the first E�� may be taken as the relative: ) 9 1 -1 9 0 0 we shall persuade our heart whereinsoever our heart condemn us, because God is greater & ) 8 3 4 8 0 0 It appears to be a fatal objection to both these views that just that has to be supplied which the sense given to the verb leads the reader to expect to be clearly expressed. And further it maybe remarked that while the use of a resumptive E�� is quite intelligible after the introduction of a considerable clause it is very unnatural after the insertion of a few words.) 2. If on the other hand the verb be taken in the sense we shall assure, we shall still and tranquillise the fears and misgivings of our heart, there are yet two modes of completing the sentence:) (�) The second E�� may be taken as resumptive in the sense of ) 9 1 -1 9 0 0 because: we shall assure our hearts, because if our heart condemn us, because) 8 1 -1 9 0 0 , I say, ) 9 1 -1 9 0 0 God is greater) 8 1 -1 9 0 0 . Such a resumptive use of the particle has however been shewn to be very harsh.) 8 1 4 8 0 0 (�) There remains then the adoption of the first E�� as the relative: ) 9 1 -1 9 0 0 We shall assure our heart, whereinsoever our heart condemn us, because God is greater) 8 1 -1 9 0 0 & ) 8 3 4 8 0 0 This sense falls in completely with the context and flows naturally from the Greek.) But an ambiguity still remains. In what sense is the superior greatness of God to be understood? Is it the ground of our exceeding need? or of our sure confidence? Both interpretations can be drawn from the words. (1) We shall then, and then only, still our heart, in whatsoever it may condemn us, because we know that the judgment of God must be severer than our own judgment, and so apart from fellowship with Him we can have no hope. Or (2) We shall then still our heart in whatsoever it may condemn us, because we are in fellowship with God, and that fact assures us of His sovereign mercy. The latter sense seems to be required by the whole context.

See below.) ��] The nearest parallel in the N. T. to the sense of the word which has been adopted here is ) 11 1 -1 9 0 “tw://bible.?id=40.28.14|AUTODETECT|” Matt. 28:14) 8 1 -1 9 0 0 . Comp. 2 Macc. 4:45.) 8 1 4 8 0 0 �t� ��] ) 9 1 -1 9 0 0 our heart) 8 1 -1 9 0 0 , the seat of the moral character. It occurs only in this passage in the Epistles of St John. Comp. ) 11 1 -1 9 0 “tw://bible.?id=45.2.15|AUTODETECT|” Rom. 2:15) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” Eph. 1:18) 8 1 -1 9 0 0 .) 8 1 4 8 0 0 The singular (which St John always uses in the Gospel and Epistle) fixes the thought upon the personal trial in each case. See Additional Note.) 7 1 4 8 0 0 20.) 8 1 -1 9 0 0 E�� ] ) 9 1 -1 9 0 0 whereinsoever) 8 1 -1 9 0 0 . The words balance the all things which follows. The form E�� does not occur as the true text elsewhere in N. T. 11 1 -1 9 0 “tw://bible.?id=51.3.23|AUTODETECT|” Col. 3:23) 8 1 -1 9 0 0 C ��), but always E�� 11 1 -1 9 0 “tw://bible.?id=43.2.5|AUTODETECT|” John 2:5) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.14.13|AUTODETECT|” 14:13) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.15.16|AUTODETECT|” 15:16) 8 1 -1 9 0 0 ). This however does not appear to be a decisive objection. In ) 11 1 -1 9 0 “tw://bible.?id=43.2.5|AUTODETECT|” John 2:5) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.15.16|AUTODETECT|” 15:16) 8 1 -1 9 0 0 �� is an early variant 10 1 -1 9 0 0 �) 8 1 -1 9 0 0 A).) 8 1 4 8 0 0 ��] ) 9 1 -1 9 0 0 reprehenderit) 8 1 -1 9 0 0 V., ) 9 1 -1 9 0 0 male senserit) 8 1 -1 9 0 0 Aug., ) 9 1 -1 9 0 0 condemn) 8 1 -1 9 0 0 . The word is used of the internal judgment of conscience (Ecclus. 14:2) as distinguished from the formal sentence of the judge (��).) 8 1 4 8 0 0 Comp. ) 11 1 -1 9 0 “tw://bible.?id=48.2.11|AUTODETECT|” Gal. 2:11) 8 1 -1 9 0 0 .) 8 1 4 8 0 0 �� . A �. �� . !.] ) 9 1 -1 9 0 0 major est Deus corde nostro) 8 1 -1 9 0 0 V., ) 9 1 -1 9 0 0 God is greater than our heart) 8 1 -1 9 0 0 , justly able to sway and control it. He is the Supreme Sovereign over the whole man. Nothing in man can stand against His judgment and will. The context requires that this sovereignty should be regarded under the aspect of love, as exercised for the calming of human doubts. The supposition that greater means more searching and authoritative in condemnation than the heart is at variance with the tenor of the passage and also with the natural sense of greater. ) 8 1 4 8 0 0 �� .] ) 9 1 -1 9 0 0 novit omnia) 8 1 -1 9 0 0 V., ) 9 1 -1 9 0 0 knoweth all things) 8 1 -1 9 0 0 , watches (to use human language) the course and spring of action 11 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” John 2:25) 8 1 -1 9 0 0 note), not only this failure and that on which the heart dwells, but these and all else, and with this knowledge offers us His love and assures us of it.) 8 1 4 8 0 0 Thus the meaning of the whole passage will be: The sense within us of a sincere love of the brethren, which is the sign of God s presence with us, will enable us to stay the accusations of our conscience, whatever they may be, because God, who gives us the love, and so blesses us with His fellowship, is greater than our heart; and He, having perfect knowledge, forgives all on which the heart sadly dwells.) 7 1 4 8 0 0 21.) 8 1 -1 9 0 0 ��] ) 9 1 -1 9 0 0 Carissimi) 8 1 -1 9 0 0 V., ) 9 1 -1 9 0 0 Dilectissimi) 8 1 -1 9 0 0 Aug. Comp. c. 2:7 note. The tender address follows naturally from the thought of the fears and hopes of Christians. The sense of misgiving (the condemnation of the heart) and the sense of duty done (the acquittal of the heart) severally involve special applications of the divine revelation. In the one case this revelation brings assurance, and in the other effectual prayer.) 8 1 4 8 0 0 p�! �� t��.] ) 9 1 -1 9 0 0 si cor nostrum non reprehenderit) 8 1 -1 9 0 0 V. 9 1 -1 9 0 0 male senserit) 8 1 -1 9 0 0 Aug.), ) 9 1 -1 9 0 0 if our heart condemn us not) 8 1 -1 9 0 0 . This evidently is the converse case to ) 9 1 -1 9 0 0 if our heart condemn us) 8 1 -1 9 0 0 . It does not imply a claim to sinlessness, nor yet an insensibility to the heinousness of sin, but the action of a lively faith which retains a real sense of fellowship with God, and this carries with it confidence and peace.) 8 2 4 8 0 0 The change in the order of the words in the parallel clauses marks a change of emphasis. In the first clause stress is laid on the fact of condemnation (E�� p� �� ! ��): in the second on the moral faculty which pronounces no condemnation (p� ! �� t ��.).) �� ] ) 9 1 -1 9 0 0 fiduciam habemus) 8 1 -1 9 0 0 V., ) 9 1 -1 9 0 0 we have boldness) 8 1 -1 9 0 0 , so as to express without reserve all our wants. Compare c. 5:14 (2:28, 4:17); ) 11 1 -1 9 0 “tw://bible.?id=43.7.4|AUTODETECT|” John 7:4) 8 1 -1 9 0 0 note. The thought here is of the boldness with which the son appears before the Father, and not of that with which the accused appears before the Judge.) 8 1 4 8 0 0 ��x� �. �.] ) 9 1 -1 9 0 0 ad Deum) 8 1 -1 9 0 0 V., ) 9 1 -1 9 0 0 towards God) 8 1 -1 9 0 0 . Compare ) 11 1 -1 9 0 “tw://bible.?id=44.24.16|AUTODETECT|” Acts 24:16) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=45.4.2|AUTODETECT|” Rom. 4:2) 8 1 -1 9 0 0 (��x� �.), 5:1; ) 11 1 -1 9 0 “tw://bible.?id=47.3.4|AUTODETECT|” 2 Cor. 3:4) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=50.4.6|AUTODETECT|” Phil. 4:6) 8 1 -1 9 0 0 .) 7 1 4 8 0 0 22.) 8 1 -1 9 0 0 ��v C � �0��] ) 9 1 -1 9 0 0 et quodcunque petierimus) 8 1 -1 9 0 0 V., ) 9 1 -1 9 0 0 and whatsoever we ask) 8 1 -1 9 0 0 & The expression of our wants is followed by the satisfying of them. The words describe the actual present experience of the believer (�0��) and the assertion is absolute. Every prayer is granted. But Augustine rightly adds: Discernamus exauditiones Dei. Invenimus enim quosdam non exauditos ad voluntatem exauditos ad salutem; et rursus quosdam invenimus exauditos ad voluntatem et non exauditos ad salutem.) 8 1 4 8 0 0 Here the thought is of the actual perception of the gift by the believer in time (��): in St ) 11 1 -1 9 0 “tw://bible.?id=41.11.24|AUTODETECT|” Mark 11:24) 8 1 -1 9 0 0 (��) the thought is of the divine response in the eternal order. For ��. �� see c. 2:27 note.) 8 1 4 8 0 0 E�� … ��] ) 9 1 -1 9 0 0 because we observe) 8 1 -1 9 0 0 & Obedience is not alleged as the ground but as the assurance of the fulfilment. The answer to prayer is given not as a reward for meritorious action, but because the prayer itself rightly understood coincides with God s will 11 1 -1 9 0 “tw://bible.?id=43.8.29|AUTODETECT|” John 8:29) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.11.42|AUTODETECT|” 11:42) 8 1 -1 9 0 0 ). The sole object of the believer is to do thoroughly the part which has been assigned to him: his petitions are directed to this end and so are necessarily granted. Comp. ) 11 1 -1 9 0 “tw://bible.?id=43.15.7|AUTODETECT|” John 15:7) 8 1 -1 9 0 0 .) 8 1 4 8 0 0 �� … ��] ) 9 1 -1 9 0 0 keep & do & ) 8 1 -1 9 0 0 The eyes of the believer are turned watchfully to discern (��) the will of God for the future, and at the present he is engaged in executing that which is pleasing to Him. Under this two-fold aspect right action is presented both as a work of obedience and as a work of freedom, as enjoined and also as spontaneous.) 8 1 4 8 0 0 For the sense of �� see ) 11 1 -1 9 0 “tw://bible.?id=43.17.12|AUTODETECT|” John 17:12) 8 1 -1 9 0 0 note, and for �� . ��. c. 2:3 note. �� and �� occur again together in 5:2, 5:3.) 8 1 4 8 0 0 �p ��] ) 9 1 -1 9 0 0 ea quS sunt placita) 8 1 -1 9 0 0 V., ) 9 1 -1 9 0 0 the things that are pleasing & ) 8 1 -1 9 0 0 not simply things pleasing, but definitely those which correspond with our position and duty.) 8 1 4 8 0 0 Compare ) 11 1 -1 9 0 “tw://bible.?id=43.8.29|AUTODETECT|” John 8:29) 8 1 -1 9 0 0 .) 8 1 4 8 0 0 �� P��] ) 9 1 -1 9 0 0 coram eo) 8 1 -1 9 0 0 V., ) 9 1 -1 9 0 0 in His sight) 8 1 -1 9 0 0 . Comp. ) 11 1 -1 9 0 “tw://bible.?id=58.13.21|AUTODETECT|” Hebr. 13:21) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=44.4.19|AUTODETECT|” Acts 4:19) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=60.3.4|AUTODETECT|” 1 Pet. 3:4) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=54.2.3|AUTODETECT|” 1 Tim. 2:3) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=54.5.4|AUTODETECT|” 5:4) 8 1 -1 9 0 0 . But we find ��p �P�� ) 11 1 -1 9 0 “tw://bible.?id=43.8.29|AUTODETECT|” John 8:29) 8 1 4 8 0 0 The slight shade of difference between �� P�� 9 1 -1 9 0 0 v.) 8 1 -1 9 0 0 19) and �� P�� seems to be expressed by the phrases in His presence and in His sight. The latter phrase accentuates the thought of the Divine regard. Comp. ) 11 1 -1 9 0 “tw://bible.?id=43.12.37|AUTODETECT|” John 12:37) 8 1 -1 9 0 0 (��. �P.) and 20:30 (��. �. �.).) 7 1 4 8 0 0 23.) 8 1 -1 9 0 0 ��v �U�� . ! ��. �P.] ) 9 1 -1 9 0 0 And this is his commandment) 8 1 -1 9 0 0 . The things that are pleasing, the many commandments are summed up in one commandment, which includes faith and practice, the power of action and the form of action, faith and love. Comp. 2:4 f.; ) 11 1 -1 9 0 “tw://bible.?id=63.1.6|AUTODETECT|” 2 John 6) 8 1 -1 9 0 0 .) 8 1 4 8 0 0 ! �� … 5�� …] Comp. ) 11 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” John 13:34) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.15.12|AUTODETECT|” 15:12) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.15.17|AUTODETECT|” 15:17) 8 1 -1 9 0 0 .) 8 1 4 8 0 0 5�� …] ) 9 1 -1 9 0 0 that we believe & ) 8 1 -1 9 0 0 Faith also is a work, ) 11 1 -1 9 0 “tw://bible.?id=43.6.29|AUTODETECT|” John 6:29) 8 1 -1 9 0 0 , and therefore the proper object of command; and it may be regarded either as unceasingly continuous and progressive (��) or as exercised at a critical moment when the whole tenor of life is determined (��). This is the first place in the Epistle in which the exercise of faith is mentioned. Afterwards �� occurs not unfrequently.) 8 3 4 8 0 0 On the whole the reading �� is the more likely here. In this case the decisive act of faith is treated as the foundation of the abiding work of love; at the same time the present �� gives an excellent sense, faith and love being presented as simultaneous in their present development.) The tenses of the verb (��) appear to be used with significant exactness by St John; and the instances of the occurrence of the different forms will repay examination.) 1 ) 9 1 -1 9 0 0 Present:) 8 1 -1 9 0 0 the immediate, continuous exercise of faith:) 11 1 4 8 0 “tw://bible.?id=43.10.38|AUTODETECT|” John 10:38) 8 1 -1 9 0 0 (dat.), 6:29, 16:9 (�0�), 20:31 (E��), 4:42, 10:25 f., 12:39 (19:35), 20:31 (abs.).) 8 1 4 8 0 0 imper.: ) 11 1 -1 9 0 “tw://bible.?id=43.4.21|AUTODETECT|” John 4:21) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.4.10|AUTODETECT|” 10) 8 1 -1 9 0 0 :37, ) 11 1 -1 9 0 “tw://bible.?id=43.4.14|AUTODETECT|” 14) 8 1 -1 9 0 0 :11; ) 11 1 -1 9 0 “tw://bible.?id=62.4.1|AUTODETECT|” 1 John 4:1) 8 1 -1 9 0 0 (dat.); ) 11 1 -1 9 0 “tw://bible.?id=43.12.36|AUTODETECT|” John 12:36) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.14.1|AUTODETECT|” 14:1) 8 1 -1 9 0 0 (�0�).) 8 1 4 8 0 0 partic. (A ��, �1 ��): ) 11 1 -1 9 0 “tw://bible.?id=43.5.24|AUTODETECT|” John 5:24) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=62.5.10|AUTODETECT|” 1 John 5:10) 8 1 -1 9 0 0 (dat.); John 3:16, 3:18, 3:36, 6:35, 6:40, 6:47, 7:38 f., 11:25 f., 12:44, 12:46, 14:2, 17:20; ) 11 1 -1 9 0 “tw://bible.?id=62.5.10|AUTODETECT|” 1 John 5:10) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=62.5.13|AUTODETECT|” 5:13) 8 1 -1 9 0 0 (�0�), ) 11 1 -1 9 0 “tw://bible.?id=62.5.1|AUTODETECT|” 1 John 5:1) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=62.5.5|AUTODETECT|” 5:5) 8 1 -1 9 0 0 (E��); ) 11 1 -1 9 0 “tw://bible.?id=43.3.15|AUTODETECT|” John 3:15) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.6.64|AUTODETECT|” 6:64) 8 1 -1 9 0 0 (abs.).) 8 1 4 8 0 0 2 ) 9 1 -1 9 0 0 Imperfect:) 8 1 -1 9 0 0 the continuous exercise of faith in the past:) 11 1 4 8 0 “tw://bible.?id=43.5.46|AUTODETECT|” John 5:46) 8 1 -1 9 0 0 (dat.), 7:5, 12:11, 12:37 (�0�).) 8 1 4 8 0 0 3 ) 9 1 -1 9 0 0 Aorist:) 8 1 -1 9 0 0 the definite, decisive act of faith:) 11 1 4 8 0 “tw://bible.?id=43.2.22|AUTODETECT|” John 2:22) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.2.4|AUTODETECT|” 4) 8 1 -1 9 0 0 :50, ) 11 1 -1 9 0 “tw://bible.?id=43.2.6|AUTODETECT|” 6) 8 1 -1 9 0 0 :30, ) 11 1 -1 9 0 “tw://bible.?id=43.2.10|AUTODETECT|” 10) 8 1 -1 9 0 0 :38; ) 11 1 -1 9 0 “tw://bible.?id=62.3.23|AUTODETECT|” 1 John 3:23) 8 1 -1 9 0 0 (dat.); ) 11 1 -1 9 0 “tw://bible.?id=43.2.11|AUTODETECT|” John 2:11) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.2.23|AUTODETECT|” 2:23) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.4.39|AUTODETECT|” 4:39) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.7.31|AUTODETECT|” 7:31) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.7.48|AUTODETECT|” 7:48) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.8.30|AUTODETECT|” 8:30) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.9.36|AUTODETECT|” 9:36) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.10.42|AUTODETECT|” 10:42) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.11.45|AUTODETECT|” 11:45) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.12.42|AUTODETECT|” 12:42) 8 1 -1 9 0 0 (�0�); ) 11 1 -1 9 0 “tw://bible.?id=43.8.24|AUTODETECT|” John 8:24) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.9.18|AUTODETECT|” 9:18) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.11.42|AUTODETECT|” 11:42) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.13.19|AUTODETECT|” 13:19) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.17.8|AUTODETECT|” 17:8) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.17.21|AUTODETECT|” 17:21) 8 1 -1 9 0 0 (E��); ) 11 1 -1 9 0 “tw://bible.?id=43.1.7|AUTODETECT|” John 1:7) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.4.4|AUTODETECT|” 4:4) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.4.53|AUTODETECT|” 4:53) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.5.44|AUTODETECT|” 5:44) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.11.15|AUTODETECT|” 11:15) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.11.40|AUTODETECT|” 11:40) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.14.29|AUTODETECT|” 14:29) 8 1 -1 9 0 0 (abs.).) 8 1 4 8 0 0 partic.: ) 11 1 -1 9 0 “tw://bible.?id=43.20.29|AUTODETECT|” John 20:29) 8 1 -1 9 0 0 (abs.).) 8 1 4 8 0 0 4 ) 9 1 -1 9 0 0 Perfect:) 8 1 -1 9 0 0 the past exercise of faith continued into the present:) 11 1 4 8 0 “tw://bible.?id=43.8.31|AUTODETECT|” John 8:31) 8 1 -1 9 0 0 (dat.); ) 11 1 -1 9 0 “tw://bible.?id=43.3.18|AUTODETECT|” John 3:18) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=62.5.10|AUTODETECT|” 1 John 5:10) 8 1 -1 9 0 0 (�0�); ) 11 1 -1 9 0 “tw://bible.?id=43.6.69|AUTODETECT|” John 6:69) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.11.27|AUTODETECT|” 11:27) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.16.27|AUTODETECT|” 16:27) 8 1 -1 9 0 0 (E��); ) 11 1 -1 9 0 “tw://bible.?id=43.20.29|AUTODETECT|” John 20:29) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=62.4.16|AUTODETECT|” 1 John 4:16) 8 1 -1 9 0 0 (?) (abs.).) 8 1 4 8 0 0 The differences come out clearly where different tenses stand in close connexion; ) 9 1 -1 9 0 0 e.g.) 8 1 -1 9 0 0 ) 11 1 -1 9 0 “tw://bible.?id=43.6.29|AUTODETECT|” John 6:29) 8 1 -1 9 0 0 f., ) 11 1 -1 9 0 “tw://bible.?id=43.6.7|AUTODETECT|” 7) 8 1 -1 9 0 0 :5, ) 11 1 -1 9 0 “tw://bible.?id=43.6.7|AUTODETECT|” 7) 8 1 -1 9 0 0 :31, ) 11 1 -1 9 0 “tw://bible.?id=43.6.12|AUTODETECT|” 12) 8 1 -1 9 0 0 :37, ) 11 1 -1 9 0 “tw://bible.?id=43.6.12|AUTODETECT|” 12) 8 1 -1 9 0 0 :42; ) 11 1 -1 9 0 “tw://bible.?id=62.5.10|AUTODETECT|” 1 John 5:10) 8 1 -1 9 0 0 .) 8 1 4 8 0 0 ��. �� @��] ) 9 1 -1 9 0 0 believe the name & ) 8 1 -1 9 0 0 The phrase is remarkable. It is equivalent to believe as true the message which the name conveys. The full title, ) 9 1 -1 9 0 0 His Son Jesus Christ) 8 1 -1 9 0 0 (c. 1:3 note), is a compressed Creed. Contrast believe in the name 5:13; ) 11 1 -1 9 0 “tw://bible.?id=43.1.12|AUTODETECT|” John 1:12) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.2.23|AUTODETECT|” 2:23) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.3.18|AUTODETECT|” 3:18) 8 1 -1 9 0 0 . Comp. 5:10. The translation of A. V. probably comes from the Vulgate which gives ) 9 1 -1 9 0 0 credamus in nomine) 8 1 -1 9 0 0 , the rendering elsewhere of �� 0� �x D�� 11 1 -1 9 0 “tw://bible.?id=43.1.12|AUTODETECT|” John 1:12) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.2.23|AUTODETECT|” 2:23) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.3.18|AUTODETECT|” 3:18) 8 1 -1 9 0 0 ). See Additional Note on the names of Christ in this Epistle.) 8 1 4 8 0 0 �� .] ) 9 1 -1 9 0 0 diligamus alterutrum) 8 1 -1 9 0 0 V., ) 9 1 -1 9 0 0 love one another:) 8 1 -1 9 0 0 ) 9 1 -1 9 0 0 v.) 8 1 -1 9 0 0 11 note, 4:7, 4:11, 4:12; ) 11 1 -1 9 0 “tw://bible.?id=63.1.5|AUTODETECT|” 2 John 5) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” John 13:34) 8 1 -1 9 0 0 (��t� ��t� ��); 15:12, 15:17. The exact words are used 9 1 -1 9 0 0 v.) 8 1 -1 9 0 0 14) in which Christ Himself gave the commandment on the eve of His Passion, when He fulfilled the ideal of love. The subject to �� is supplied naturally from the preceding clause.) 8 1 4 8 0 0 Compare ) 11 1 -1 9 0 “tw://bible.?id=45.13.10|AUTODETECT|” Rom. 13:10) 8 1 -1 9 0 0 .) 8 1 4 8 0 0 Multum facit qui multum diligit & Bene facit qui communitati magis quam su� voluntati servit 9 1 -1 9 0 0 De Imit.) 8 1 -1 9 0 0

15, 2).) 7 1 4 8 0 0 24.) 8 1 -1 9 0 0 The obedience, which is the rule of the Christian life, issues in abiding fellowship with God. This verse is closely connected with ) 9 1 -1 9 0 0 v.) 8 1 -1 9 0 0 22, while ) 9 1 -1 9 0 0 v.) 8 1 -1 9 0 0 23 is in thought parenthetical.) 8 1 4 8 0 0 ��v A �� …] ) 9 1 -1 9 0 0 And he that observeth & ) 8 1 -1 9 0 0 These words take up E�� p� ��p� �P�� . in ) 9 1 -1 9 0 0 v.) 8 1 -1 9 0 0 22, so that the reference is to the commandments of God, and not directly to the one commandment of Christ ) 9 1 -1 9 0 0 v.) 8 1 -1 9 0 0
Our prayers are granted because they spring out of that spirit which strives after perfect sympathy; and, more than this, our obedience is the pledge of a personal fellowship.) 8 3 4 8 0 0 � �P�� …] i.e. in God. See c. 4:15 note.) Bede says with singular force: Sit ergo tibi domus Deus et esto domus Dei: mane in Deo, et maneat in te Deus.) � �� ] ) 9 1 -1 9 0 0 in this we know, perceive) 8 1 -1 9 0 0 & The love which the Christian feels, and which is the spring of his obedience, assures him of God s fellowship with him. In other words, God has given him of His Spirit. The use of the two prepositions ) 9 1 -1 9 0 0 in) 8 1 -1 9 0 0 (�) ) 9 1 -1 9 0 0 this,) 8 1 -1 9 0 0 ) 9 1 -1 9 0 0 ) 8 1 -1 9 0 0 ) 9 1 -1 9 0 0 from) 8 1 -1 9 0 0 (�) the Spirit, shews that the two clauses are not in apposition. �� is repeated in thought before � �� . c. 4:6.) 8 2 4 8 0 0 � �� ] This is the first mention of the Spirit in the Epistle. Afterwards the references are not unfrequent. It is remarkable that the Name never occurs with the epithet Holy in the Epistles or Apocalypse of St John.) �W … ��] ) 9 1 -1 9 0 0 which he gave) 8 1 -1 9 0 0 when we became Christians. Comp. c. 4:13; ) 11 1 -1 9 0 “tw://bible.?id=43.14.16|AUTODETECT|” John 14:16) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=44.5.32|AUTODETECT|” Acts 5:32) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.*?id=44.5.8|AUTODETECT|”

8 1 -1 9 0 0 :18, ) 11 1 -1 9 0 “tw://bible.*?id=44.5.15|AUTODETECT|”
8 1 -1 9 0 0 :8; ) 11 1 -1 9 0 “tw://bible.?id=47.1.21|AUTODETECT|” 2 Cor. 1:21) 8 1 -1 9 0 0 f.) 8 1 4 8 0 0 Augustine draws a striking conclusion from the truth that the Spirit of God is the source of man s life: Contemne te cum laudaris. Ille in te laudetur qui per te operatur.) 9 1 2 8 0 0 Additional Note on 3:1. Children of God) 8 5 4 8 0 0 St John uses several phrases to describe the relation of believers to God which require to be carefully considered in connexion with the contexts in which they occur.) The initial fact of the communication of the divine life is expressed by �� (1). The essential connexion existing in virtue of this quickening is expressed by �6�� (2). In virtue of this connexion the believer becomes and is a �� (3).) 1. (1) The phrase �� . �. is used commonly in the perfect (��, ��); that is, the initial fact of the new life is regarded in its abiding power.) This communicated life is) (�) shewn by certain signs, faith in Jesus as the Christ, righteousness and love:) 11 1 4 8 0 “tw://bible.?id=62.5.1|AUTODETECT|” 1 John 5:1) 8 1 -1 9 0 0 �� A �� E�� 8�� v� A ��x� � �� .) 11 1 4 8 0 “tw://bible.?id=62.2.29|AUTODETECT|” 1 John 2:29) 8 1 -1 9 0 0 �� A �� t� �� P�� .) 11 1 4 8 0 “tw://bible.?id=62.4.7|AUTODETECT|” 1 John 4:7) 8 1 -1 9 0 0 �� A �� .) 8 1 3 8 0 0 and) 8 1 4 8 0 0 (�) carries with it certain consequences, freedom from sin and victory:) 11 1 4 8 0 “tw://bible.?id=62.3.9|AUTODETECT|” 1 John 3:9) 8 1 -1 9 0 0 �� A �� P �� E�� P�� P�� .) 8 1 4 8 0 0 1 John �P �� E�� .) 11 1 4 8 0 “tw://bible.?id=62.5.18|AUTODETECT|” 1 John 5:18) 8 1 -1 9 0 0 �� A �� P� ��.) 11 1 4 8 0 “tw://bible.?id=62.4.0|AUTODETECT|” 1 John 4) 8 1 -1 9 0 0 �� x �� x� ��.) 8 1 4 8 0 0 Compare) 11 1 4 8 0 “tw://bible.?id=43.3.6|AUTODETECT|” John 3:6) 8 1 -1 9 0 0 �x �� .) 11 1 4 8 0 “tw://bible.?id=43.8.0|AUTODETECT|” John 8) 8 1 -1 9 0 0 A �� .) 8 1 4 8 0 0 (2) The fact of the communication of the divine life is specially noticed:) 11 1 4 8 0 “tw://bible.?id=43.1.12|AUTODETECT|” John 1:12) 8 1 -1 9 0 0 f. �� P�� … �5 … � �� .) 8 1 4 8 0 0 Compare) 11 1 4 8 0 “tw://bible.?id=62.5.18|AUTODETECT|” 1 John 5:18) 8 1 -1 9 0 0 A ��v� � �� .) 11 1 4 8 0 “tw://bible.?id=62.1.0|AUTODETECT|” 1 John 1) 8 1 -1 9 0 0 �� A �� x� �� …) 8 1 4 8 0 0 Compare also) 11 1 4 8 0 “tw://bible.?id=43.3.3|AUTODETECT|” John 3:3) 8 1 -1 9 0 0 (7) p� �� .) 11 1 4 8 0 “tw://bible.?id=43.5.0|AUTODETECT|” John 5) 8 1 -1 9 0 0 p� �� U�� v ��.) 8 1 4 8 0 0 The ) 9 1 -1 9 0 0 aorist) 8 1 -1 9 0 0 and ) 9 1 -1 9 0 0 perfect) 8 1 -1 9 0 0 occur together ) 11 1 -1 9 0 “tw://bible.?id=62.5.18|AUTODETECT|” 1 John 5:18) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=43.3.5-43.3.8|AUTODETECT|” John 3:5 8) 8 1 -1 9 0 0 . See also ) 11 1 -1 9 0 “tw://bible.?id=48.4.23|AUTODETECT|” Gal. 4:23) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=48.4.29|AUTODETECT|” 4:29) 8 1 -1 9 0 0 .) 8 1 4 8 0 0 The form of expression is not found in any of the other writers of the N.T. Yet compare St Paul s use of �� ) 11 1 -1 9 0 “tw://bible.?id=46.4.15|AUTODETECT|” 1 Cor. 4:15) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=57.1.10|AUTODETECT|” Philem. 10) 8 1 -1 9 0 0 ; and St Peter s use of ��, ) 11 1 -1 9 0 “tw://bible.?id=60.1.3|AUTODETECT|” 1 Pet. 1:3) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=60.1.23|AUTODETECT|” 1:23) 8 1 -1 9 0 0 .) 8 1 4 8 0 0

The phrase �6�� is connected with a considerable group of similar phrases, �6�� (c. 3:8), � �� (3:12), � �� (2:16, note), � �� (2:21, note), � �� 11 1 -1 9 0 “tw://bible.?id=43.3.31|AUTODETECT|” John 3:31) 8 1 -1 9 0 0 , note), � �� , � �� (8:23). It expresses the ideas of derivation and dependence, and so of a moral correspondence between the issue and the source.) 8 1 4 8 0 0 (1) The characteristics of him who is thus vitally dependent upon God 11 1 -1 9 0 “tw://bible.?id=62.5.19|AUTODETECT|” 1 John 5:19) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=62.4.4|AUTODETECT|” 4:4) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=62.4.6|AUTODETECT|” 4:6) 8 1 -1 9 0 0 ) are expressed both in a positive and in a negative form.) 8 1 4 8 0 0 (�) positively:) 11 1 4 8 0 “tw://bible.?id=64.1.11|AUTODETECT|” 3 John 11) 8 1 -1 9 0 0 A �� .) 11 1 4 8 0 “tw://bible.?id=43.8.47|AUTODETECT|” John 8:47) 8 1 -1 9 0 0 A b� � �� p �� .) 8 1 4 8 0 0 (�) negatively:) 11 1 4 8 0 “tw://bible.?id=62.3.10|AUTODETECT|” 1 John 3:10) 8 1 -1 9 0 0 �� A �t �� P� �� .) 11 1 4 8 0 “tw://bible.?id=62.4.6|AUTODETECT|” 1 John 4:6) 8 1 -1 9 0 0 C� �P� �� P� �� !��.) 8 1 4 8 0 0 (2) And corresponding declarations are made with regard to spirits 11 1 -1 9 0 “tw://bible.?id=62.4.1|AUTODETECT|” 1 John 4:1) 8 1 -1 9 0 0 ):) 11 1 4 8 0 “tw://bible.?id=62.4.2|AUTODETECT|” 1 John 4:2) 8 1 -1 9 0 0 �� C A�� 8�� x� � ��v �� .) 11 1 4 8 0 “tw://bible.?id=62.3.0|AUTODETECT|” 1 John 3) 8 1 -1 9 0 0 �� C �t A�� x� 8�� P� ��.) 8 1 4 8 0 0 Compare) 11 1 4 8 0 “tw://bible.?id=62.4.7|AUTODETECT|” 1 John 4:7) 8 1 -1 9 0 0 ! �� .) 11 1 4 8 0 “tw://bible.?id=43.7.17|AUTODETECT|” John 7:17) 8 1 -1 9 0 0 … ��v �� …) 11 1 4 8 0 “tw://bible.?id=62.2.16|AUTODETECT|” 1 John 2:16) 8 1 -1 9 0 0 �� x � �� … �P� �� …) 8 1 4 8 0 0 The nearest parallels in other writings of the N.T. are:) 11 1 4 8 0 “tw://bible.?id=44.5.38|AUTODETECT|” Acts 5:38) 8 1 -1 9 0 0 f. �0 � �� .) 11 1 4 8 0 “tw://bible.?id=46.1.30|AUTODETECT|” 1 Cor. 1:30) 8 1 -1 9 0 0 � �P�� [�� ] Q�� r � �� 8��.) 11 1 4 8 0 “tw://bible.*?id=46.11.12|AUTODETECT|” 1 Cor. 11:12) 8 1 -1 9 0 0 �p �r �� .) 8 2 4 8 0 0
The familiar title �� , which describes the relation established by the new life, is of rarer occurrence in St John s writings.) (1) The power of duly becoming a child of God is given by the communication of the divine life.) 11 1 4 8 0 “tw://bible.?id=43.1.12|AUTODETECT|” John 1:12) 8 1 -1 9 0 0 f. �� P�� , �� 0� �x D�� P��, �3 … � �� .) 8 1 4 8 0 0 (2) The position is realised through the gift of love.) 11 1 4 8 0 “tw://bible.?id=62.3.1|AUTODETECT|” 1 John 3:1) 8 1 -1 9 0 0 … �� !�� A ��t� 5�� …) 11 1 4 8 0 “tw://bible.?id=62.2.0|AUTODETECT|” 1 John 2) 8 1 -1 9 0 0 �� .) 8 1 4 8 0 0 (3) Thus the children of God form a distinct body marked by righteousness and love.) 11 1 4 8 0 “tw://bible.?id=62.3.10|AUTODETECT|” 1 John 3:10) 8 1 -1 9 0 0 � �� p �� …) 8 1 4 8 0 0 Comp. c. 5:2; ) 11 1 -1 9 0 “tw://bible.?id=43.11.52|AUTODETECT|” John 11:52) 8 1 -1 9 0 0 .) 8 1 4 8 0 0 The idea of �� as it is thus presented by St John includes the two notions of the presence of the divine principle and the action of human growth. The child is made to share in his Father s nature 11 1 -1 9 0 “tw://bible.?id=61.1.4|AUTODETECT|” 2 Pet. 1:4) 8 1 -1 9 0 0 ), and he uses in progressive advance the powers which he has received.) 8 2 4 8 0 0 This thought of progress will be traced through the whole picture which St John draws of the spiritual life. From strength to strength is the law by which it is shaped.) It is therefore easily intelligible why St John never uses the title �1��, the name of definite dignity and privilege, to describe the relation of Christians to God. He regards their position not as the result of an adoption (�1��), but as the result of a new life which advances from the vital germ to full maturity.) 9 1 2 8 0 0 Additional Note on 3:5. Aspects of the Incarnation) 8 3 4 8 0 0 The phrases which St John uses to describe the Incarnation fall into different groups corresponding with different aspects of the Fact. In regard to the Father, it is a Sending, a Mission (1). In regard to the Son, it is a Coming (2). In regard to the form, it is in Flesh (3). In regard to men, it is a Manifestation (4).) 1. The idea of the Mission of Christ, the Son, by the Father is expressed by two verbs, ��, ��. The former describes the simple relation of the Sent to the Sender: the last adds the accessory notions of a special commission and so far of a delegated authority in the person sent. ) . �� is not found in this connexion in the Epistles of St John 11 1 -1 9 0 “tw://bible.?id=45.8.3|AUTODETECT|” Rom. 8:3) 8 1 -1 9 0 0 only); and it is used in the Gospel only by the Lord in the participial form in three phrases A �� (�P��), A �� , A ��t� A �� .) 8 1 4 8 0 0 Of these phrases the simple A �� is by far the most common. It is used in two connexions to express (�) some relation of Christ to Him Who sent Him, and (�) some relation of men to Christ as so sent.) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.4.34|AUTODETECT|” John 4:34) 8 1 -1 9 0 0 �x� �� … 5�� x �� . �.) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.5.30|AUTODETECT|” John 5:30) 8 1 -1 9 0 0 �� … �x �� . �.) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.6.38|AUTODETECT|” John 6:38) 8 1 -1 9 0 0 �� … 5�� … �x �� . �.) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.6.39|AUTODETECT|” John 6:39) 8 1 -1 9 0 0 �� x �� . �. 5�� … �t �� …) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.7.16|AUTODETECT|” John 7:16) 8 1 -1 9 0 0 ! �t �� … �� … �� . �.) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.7.26|AUTODETECT|” John 7:26) 8 1 -1 9 0 0 A �. �. �� | $�� … ��.) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.9.4|AUTODETECT|” John 9:4) 8 1 -1 9 0 0 �� p �� . �.) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.8.29|AUTODETECT|” John 8:29) 8 1 -1 9 0 0 A �. �. �� .) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.7.33|AUTODETECT|” John 7:33) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.16.5|AUTODETECT|” 16:5) 8 1 -1 9 0 0 Q�� x� �x� �. �.) 8 2 3 8 0 0 Comp. 7:18 A �� t� �� . �P�x� �� .) (�) ) 11 1 -1 9 0 “tw://bible.?id=43.5.24|AUTODETECT|” John 5:24) 8 1 -1 9 0 0 A … �� . �.) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.12.44|AUTODETECT|” John 12:44) 8 1 -1 9 0 0 A �� 0� �� … �� … �0� �x� �. �.) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.12.45|AUTODETECT|” John 12:45) 8 1 -1 9 0 0 A �� r �� x� �. �.) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.13.20|AUTODETECT|” John 13:20) 8 1 -1 9 0 0 A �r �� x� �. �.) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.15.21|AUTODETECT|” John 15:21) 8 1 -1 9 0 0 �� p �x D�� E�� P� �4�� x� �. �.) 8 1 3 8 0 0 Comp. 7:28 �� x� A �. �. C� Q�� P� �4��.) 8 1 4 8 0 0 The phrase A �� adds to the notion of sending that of the essential relation which gives authority to the mission.) 11 1 3 8 0 “tw://bible.?id=43.5.37|AUTODETECT|” John 5:37) 8 1 -1 9 0 0 A �. �. �. �� .) 8 1 3 8 0 0 John [8:16 (doubtful reading: comp. 8:29) �� P� �0��, �� | ��v A �. �. �.]) 11 1 3 8 0 “tw://bible.?id=43.8.18|AUTODETECT|” John 8:18) 8 1 -1 9 0 0 �� v �� A �. �. �.) 11 1 3 8 0 “tw://bible.?id=43.12.49|AUTODETECT|” John 12:49) 8 1 -1 9 0 0 A �. �. �. … ��t� �� 4�� …) 11 1 3 8 0 “tw://bible.?id=43.14.24|AUTODETECT|” John 14:24) 8 1 -1 9 0 0 A �� C� �� … �� … �� . �. �.) 8 1 4 8 0 0 In the phrase A ��t� A �� the two notions of natural authority and mission are dwelt on separately. It occurs) 11 1 3 8 0 “tw://bible.?id=43.6.44|AUTODETECT|” John 6:44) 8 1 -1 9 0 0 p� �t A �. A �. �. �� P��.) 8 1 3 8 0 0 Comp. 5:23 A �t �� x� �1x� �P �� x� �. �. �. �P��.) 8 1 4 8 0 0 The use of �� differs from that of �� by the fact that in St 9 1 -1 9 0 0 b) 8 1 -1 9 0 0 ) The John 11 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” Matt. 10:40) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=41.9.37|AUTODETECT|” Mark 9:37) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=42.9.48|AUTODETECT|” Luke 9:48) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=42.10.16|AUTODETECT|” 10:16) 8 1 -1 9 0 0 ) it is found only in the finite forms, ��, ��.) 8 1 4 8 0 0 The ) 9 1 -1 9 0 0 aorist) 8 1 -1 9 0 0 is by far the most common tense. This is used to describe the fact of the specific Mission in some particular aspect:) 11 1 3 8 0 “tw://bible.?id=43.3.17|AUTODETECT|” John 3:17) 8 1 -1 9 0 0 �� A ��x� �x� �1x� �0� �x� �� … 5�� A �� P��.) 11 1 3 8 0 “tw://bible.?id=43.10.36|AUTODETECT|” John 10:36) 8 1 -1 9 0 0 C� A ��t� !�� v �� 0� �x� ��.) 11 1 3 8 0 “tw://bible.?id=62.4.10|AUTODETECT|” 1 John 4:10) 8 1 -1 9 0 0 [A ��x�] �� x� �1x� �P�� 1��x� ��v �� !��.) 8 1 4 8 0 0 Compare) 11 1 3 8 0 “tw://bible.?id=43.6.57|AUTODETECT|” John 6:57) 8 1 -1 9 0 0 ��|� �� A �� …) 11 1 3 8 0 “tw://bible.?id=43.12.18|AUTODETECT|” John 12:18) 8 1 -1 9 0 0 ��|� �r �� 0� �x� �� …) 11 1 3 8 0 “tw://bible.?id=43.7.29|AUTODETECT|” John 7:29) 8 1 -1 9 0 0 �� P�� 0�v �� .) 11 1 3 8 0 “tw://bible.?id=43.8.42|AUTODETECT|” John 8:42) 8 1 -1 9 0 0 �P�r �� .) 8 1 4 8 0 0 And this Mission is presented as the object (�) of recognition (knowledge), or (�) of faith:) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” John 17:3) 8 1 -1 9 0 0 5�� … C� �� 8�� .) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.17.23|AUTODETECT|” John 17:23) 8 1 -1 9 0 0 5�� A �� E�� .) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.17.25|AUTODETECT|” John 17:25) 8 1 -1 9 0 0 �W�� E�� .) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.5.38|AUTODETECT|” John 5:38) 8 1 -1 9 0 0 E�� C� �� Q�� P ��.) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.6.29|AUTODETECT|” John 6:29) 8 1 -1 9 0 0 �x �� 5�� 0� C� �� .) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.11.42|AUTODETECT|” John 11:42) 8 1 -1 9 0 0 5�� E�� .) 8 1 3 8 0 0 (�) ) 11 1 -1 9 0 “tw://bible.?id=43.17.21|AUTODETECT|” John 17:21) 8 1 -1 9 0 0 5�� A �� E�� .) 8 1 3 8 0 0 Comp. ) 11 1 -1 9 0 “tw://bible.?id=43.3.34|AUTODETECT|” John 3:34) 8 1 -1 9 0 0 & �� E�� … C� �p� �� A �� …) 8 1 4 8 0 0 The ) 9 1 -1 9 0 0 perfect) 8 1 -1 9 0 0 , which occurs but rarely, describes the Mission in its abiding continuance:) 11 1 3 8 0 “tw://bible.?id=43.5.36|AUTODETECT|” John 5:36) 8 1 -1 9 0 0 �p �� … E�� A �� .) 11 1 3 8 0 “tw://bible.?id=62.4.9|AUTODETECT|” 1 John 4:9) 8 1 -1 9 0 0 �x� �1x� �P�� x� �� A ��x� �0� �� 5�� P��.) 11 1 3 8 0 “tw://bible.?id=62.4.14|AUTODETECT|” 1 John 4:14) 8 1 -1 9 0 0 �� v �� E�� A ��t� �� x� �1x� �� .) 11 1 3 8 0 “tw://bible.?id=43.20.21|AUTODETECT|” John 20:21) 8 1 -1 9 0 0 ��|� �� A ��, ��| �� Q��.) 8 1 4 8 0 0
The Coming of Christ, like the Mission, is regarded both as a simple fact realised historically once for all (&��), and as an abiding fact (%��, ��). It is also set forth as a present fact being realised at the moment, and as a future fact of which the fulfilment is potentially begun (��)��) -203 9 -1 1 2 0 0 12 0 0 no-protect 0 1

format=1 �-8 1 3 12 1 0 8 0 0

13 1 -1 9 0 0 1 ) 14 1 -1 9 0 0 The usage in John 1:9 ) 16 1 -1 9 0 0 &��x��x��…… ��) 14 1 -1 9 0 0 is unique. See note.) 8 1 -1 9 0 0 The simple fact of Christ s Coming is affirmed by St John both in respect of His true Divinity as the Word, and of His true humanity.) 11 1 3 8 0 “tw://bible.?id=43.1.11|AUTODETECT|” John 1:11) 8 1 -1 9 0 0 �0� �p 4�� &�� [�x �� x ��].) 11 1 3 8 0 “tw://bible.?id=62.5.6|AUTODETECT|” 1 John 5:6) 8 1 -1 9 0 0 A ��|� �� U�� v �5�� 8�� .) 8 1 4 8 0 0 In the discourses of the Lord the fact of His Coming, the fact of the Incarnation, is connected with the manifold issues which it involved:) 11 1 3 8 0 “tw://bible.?id=43.9.39|AUTODETECT|” John 9:39) 8 1 -1 9 0 0 �0� �� | �0� �x� �� &�� 5�� 1 �t �� … ��v �1 �� …) 11 1 3 8 0 “tw://bible.?id=43.10.10|AUTODETECT|” John 10:10) 8 1 -1 9 0 0 �| &�� 5�� t� �� v ��x� ��.) 11 1 3 8 0 “tw://bible.?id=43.12.47|AUTODETECT|” John 12:47) 8 1 -1 9 0 0 �P� &�� 5�� x� �� @�� 5�� x� ��.) 11 1 3 8 0 “tw://bible.?id=43.15.22|AUTODETECT|” John 15:22) 8 1 -1 9 0 0 �0 �t &�� v �� P� � �6�� .) 8 1 4 8 0 0 And the Lord bases the truth of His witness on His consciousness of the fact:) 11 1 3 8 0 “tw://bible.?id=43.8.14|AUTODETECT|” John 8:14) 8 1 -1 9 0 0 �� ! �� E�� 6�� &�� v �� Q�� (contrasted with �� ).) 8 1 4 8 0 0 The divine relation implied in this use of came is expressed more distinctly by the verb came forth (��). This is used in the Lord s words with different prepositions (�, ��):) 11 1 3 8 0 “tw://bible.?id=43.8.42|AUTODETECT|” John 8:42) 8 1 -1 9 0 0 �| � �� v %��.) 11 1 3 8 0 “tw://bible.?id=43.16.28|AUTODETECT|” John 16:28) 8 1 -1 9 0 0 �� x� ��v �� 0� �x� ��.) 11 1 3 8 0 “tw://bible.?id=43.16.27|AUTODETECT|” John 16:27) 8 1 -1 9 0 0 �� E�� | ��p �� x� ��.) 11 1 3 8 0 “tw://bible.?id=43.17.8|AUTODETECT|” John 17:8) 8 1 -1 9 0 0 �� … E�� p �� .) 8 1 4 8 0 0 And it is significant that St John and the disciples use the word with a yet different turn of thought (��):) 11 1 3 8 0 “tw://bible.?id=43.13.3|AUTODETECT|” John 13:3) 8 1 -1 9 0 0 �0�|� … E�� x �� .) 11 1 4 8 0 “tw://bible.*?id=43.16.30|AUTODETECT|” John 16:30) 8 1 -1 9 0 0 �� E�� x �� ) -203 9 -1 1 2 0 0 12 0 0 no-protect 0 1

format=2 �-8 1 3 12 1 0 8 0 0 2) 5 1 -1 9 0 0 It is of interest to compare the instances of the use of ) 6 1 -1 9 0 0 &�� ) 5 1 -1 9 0 0 in the Synoptic Gospels:) 5 1 1 8 0 0 Matt. 5:17 ) 6 1 -1 9 0 0 �P�&��p��) 5 1 1 8 0 0 Matt. 10:13 || Mark 2:17 ) 6 1 -1 9 0 0 �P�&��p��) 5 1 -1 9 0 0 Luke 5:32 ) 6 1 -1 9 0 0 �P�� 0��) 5 1 1 8 0 0 Matt. 10:34 ) 6 1 -1 9 0 0 �P�&��0��p�� &��p�� …..) 5 1 1 8 0 0 Luke 12:49 ) 6 1 -1 9 0 0 ��&��v�t��) 5 1 1 8 0 0 Matt. 11:19 || Luke 7:33 ) 6 1 -1 9 0 0 &��) 5 1 -1 9 0 0 6 1 -1 9 0 0 ��) 5 1 -1 9 0 0 ) 6 1 -1 9 0 0 A�1x��v��) 5 1 1 8 0 0 Matt. 20:28 || Mark 10:45 ) 6 1 -1 9 0 0 A�1x��P�&��…) 14 1 0 8 0 0 Luke 19:10 ) 16 1 -1 9 0 0 &��A�1v��v��x��) 8 1 -1 9 0 0 The perfect (��) serves to bring out the abiding significance of the fact of Christ s Coming, the necessary effects which it has as distinguished from its general issues. So St John uses the tense in connexion with the testing power of Christ revealed as light and in flesh :) 11 1 3 8 0 “tw://bible.?id=43.3.19|AUTODETECT|” John 3:19) 8 1 -1 9 0 0 �x �� 0� �x� �� v �� 1 �� x �� …) 11 1 3 8 0 “tw://bible.?id=62.4.2|AUTODETECT|” 1 John 4:2) 8 1 -1 9 0 0 �� C A�� 8. �. � ��v �� .) 8 1 4 8 0 0 And the Lord thus speaks of the special character of His Coming:) 11 1 3 8 0 “tw://bible.?id=43.5.43|AUTODETECT|” John 5:43) 8 1 -1 9 0 0 �| �� @�� .) 11 1 3 8 0 “tw://bible.?id=43.12.46|AUTODETECT|” John 12:46) 8 1 -1 9 0 0 �| �� 0� �x� �� .) 11 1 3 8 0 “tw://bible.?id=43.18.37|AUTODETECT|” John 18:37) 8 1 -1 9 0 0 �� 0� �x� �� 5�� .) 8 1 3 8 0 0 and generally:) 11 1 3 8 0 “tw://bible.?id=43.7.28|AUTODETECT|” John 7:28) 8 1 -1 9 0 0 ��v �� P� �� (8:42 �P�r �� . �.).) 11 1 3 8 0 “tw://bible.?id=43.16.28|AUTODETECT|” John 16:28) 8 1 -1 9 0 0 �� x� ��v �� 0� �x� ��.) 8 1 4 8 0 0 The verb %�� is used in this connexion twice only:) 11 1 3 8 0 “tw://bible.?id=43.8.42|AUTODETECT|” John 8:42) 8 1 -1 9 0 0 � �� v %��.) 11 1 3 8 0 “tw://bible.?id=62.5.20|AUTODETECT|” 1 John 5:20) 8 1 -1 9 0 0 A �1x� �� %��.) 8 1 4 8 0 0 It occurs also in quotations from the LXX. ) 11 1 -1 9 0 “tw://bible.?id=58.10.7|AUTODETECT|” Hebr. 10:7) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=58.10.9|AUTODETECT|” 10:9) 8 1 -1 9 0 0 (%��); Rom. 10:26; ) 11 1 -1 9 0 “tw://bible.?id=58.10.37|AUTODETECT|” Heb. 10:37) 8 1 -1 9 0 0 (%��); and of the future Coming of Christ; ) 11 1 -1 9 0 “tw://bible.?id=66.2.25|AUTODETECT|” Apoc. 2:25) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=66.3.3|AUTODETECT|” 3:3) 8 1 -1 9 0 0 .) 8 1 4 8 0 0 The present �� occurs to describe a Coming realised at the moment:) 11 1 3 8 0 “tw://bible.?id=43.8.14|AUTODETECT|” John 8:14) 8 1 -1 9 0 0 �� (contrasted with �� &��),) 8 1 4 8 0 0 and as a future fact potentially included in the present:) 11 1 3 8 0 “tw://bible.?id=43.14.3|AUTODETECT|” John 14:3) 8 1 -1 9 0 0 �� .) 11 1 3 8 0 “tw://bible.?id=43.14.18|AUTODETECT|” John 14:18) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.14.28|AUTODETECT|” 28) 8 1 -1 9 0 0 �� x� Q��.) 11 1 3 8 0 “tw://bible.?id=43.21.22|AUTODETECT|” John 21:22) 8 1 -1 9 0 0 f. �� .) 11 1 3 8 0 “tw://bible.?id=63.1.7|AUTODETECT|” 2 John 7) 8 1 -1 9 0 0 �1 �t A�� 8. �. �� .) 8 1 4 8 0 0 Comp. ) 11 1 -1 9 0 “tw://bible.?id=43.3.31|AUTODETECT|” John 3.31) 8 1 -1 9 0 0 f. A �� (� �� P��) ��.) 8 1 4 8 0 0 See also ) 11 1 -1 9 0 “tw://bible.?id=66.1.7|AUTODETECT|” Apoc. 1:7) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=66.2.6|AUTODETECT|” 2:6) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=66.3.11|AUTODETECT|” 3:11) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=66.22.7|AUTODETECT|” 22:7) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=66.22.12|AUTODETECT|” 22:12) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=66.22.20|AUTODETECT|” 22:20) 8 1 -1 9 0 0 .) 8 1 4 8 0 0 The passages ) 11 1 -1 9 0 “tw://bible.?id=43.8.14|AUTODETECT|” John 8:14) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.8.42|AUTODETECT|” 42) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.8.16|AUTODETECT|” 16) 8 1 -1 9 0 0 :27 f. will repay particular study as illustrating the different forms.) 8 1 4 8 0 0 3. The mode of Christ s Coming is exhaustively set forth in the three phrases in which it is connected with flesh. First there is the fundamental statement:) 11 1 3 8 0 “tw://bible.?id=43.1.14|AUTODETECT|” John 1:14) 8 1 -1 9 0 0 A �� p�� .) 8 1 4 8 0 0 And then this fact is connected with the past and present:) 11 1 3 8 0 “tw://bible.?id=62.4.2|AUTODETECT|” 1 John 4:2) 8 1 -1 9 0 0 (A��) 8�� x� � ��v �� (��),) 8 1 4 8 0 0 and with the future:) 11 1 3 8 0 “tw://bible.?id=63.1.7|AUTODETECT|” 2 John 7) 8 1 -1 9 0 0 (A��) 8�� x� �� .) 8 1 4 8 0 0 The manifestation (��) of the Lord is noticed by St John in regard to the great crises in His progressive revelation. Thus it is said that He was manifested by the Incarnation:) 11 1 3 8 0 “tw://bible.?id=62.1.2|AUTODETECT|” 1 John 1:2) 8 1 -1 9 0 0 ! ��t ��.) 11 1 3 8 0 “tw://bible.?id=62.3.5|AUTODETECT|” 1 John 3:5) 8 1 -1 9 0 0 �� 5�� p� �� .) 11 1 3 8 0 “tw://bible.?id=62.3.8|AUTODETECT|” 1 John 3:8) 8 1 -1 9 0 0 �� A �1x� �� 5�� p �� .) 8 1 4 8 0 0 and when He was openly presented to the people:) 11 1 3 8 0 “tw://bible.?id=43.1.31|AUTODETECT|” John 1:31) 8 1 -1 9 0 0 5�� 8��t� ��p �� &��.) 8 1 4 8 0 0 So also He was manifested and He manifested Himself in the new life after the Resurrection:) 11 1 3 8 0 “tw://bible.?id=43.21.14|AUTODETECT|” John 21:14) 8 1 -1 9 0 0 �� 8�� .) 11 1 3 8 0 “tw://bible.?id=43.21.1|AUTODETECT|” John 21:1) 8 1 -1 9 0 0 �� x� 8�� .) 8 1 3 8 0 0 and Christians still look for a manifestation in the future:) 11 1 3 8 0 “tw://bible.?id=62.2.28|AUTODETECT|” 1 John 2:28) 8 1 -1 9 0 0 5�� p� �� … � �� P��.) 11 1 3 8 0 “tw://bible.?id=62.3.2|AUTODETECT|” 1 John 3:2) 8 1 -1 9 0 0 p� �� E�� P�� .) 8 1 4 8 0 0 It is not necessary to draw out in detail the teaching of these pregnant words. They offer the fullest view which man can gain of the Person of the Lord in its absolute unity, truly human and truly divine. St John says both the Word became flesh and Jesus Christ came in flesh ; and further he speaks of Jesus Christ coming in flesh. Again he says equally the Life was manifested, the Life which was with the Father, and He [Jesus Christ] was manifested, and the Son of God was manifested. Now one aspect of the Lord s Person, now another is brought forward without change. There is nothing in the least degree formal in the different statements: they spring directly out of the immediate context as answering to one sovereign conception: and when put together they combine to produce a final harmony, the fulness of apostolic teaching, upon the central Truth of the Gospel. The least variation adds something to the completeness of the idea; and the minute correspondences bring an assurance that the result which the combination of the different phrases suggests answers to the thought of the Apostle which underlay all that he wrote.) 9 1 2 8 0 0 Additional Note on 3:14. Titles of believers) 8 1 4 8 0 0 The different names which are given to Christians in the Apostolic writings offer an instructive study of the original conception of the Gospel. The origin of the historic Gentile name Christians 9 1 -1 9 0 0 Pompeiani) 8 1 -1 9 0 0 ) is noticed in ) 11 1 -1 9 0 “tw://bible.?id=44.11.26|AUTODETECT|” Acts 11:26) 8 1 -1 9 0 0 ; and it is used as familiarly known by Agrippa 11 1 -1 9 0 “tw://bible.?id=44.26.26|AUTODETECT|” Acts 26:26) 8 1 -1 9 0 0 ) and by St Peter 9 1 -1 9 0 0 Ann.) 8 1 -1 9 0 0 15:44). From the time of Ignatius this name, with the correlative for Christianity (��), passed into general use 9 1 -1 9 0 0 ad Magn.) 8 1 -1 9 0 0 4, 10; ) 9 1 -1 9 0 0 ad ) 15 1 -1 9 0 “tw://bible.?id=45.3.0|AUTODETECT|” Rom.) 11 1 -1 9 0 “tw://bible.?id=45.3.0|AUTODETECT|” 3) 8 1 -1 9 0 0 ; ) 9 1 -1 9 0 0 Mart. Polyc.) 8 1 -1 9 0 0 10); but it was natural that in the first age of the Church it should not be used by believers among themselves.) 8 2 4 8 0 0 Four terms find more or less currency in the N. T. which express different aspects of the Christian view of the Christian position: the disciples (�1 ��), the brethren (�1 ��), the saints (�1 ��), the believers (�1 ��, �1 ��). These fall into two pairs, of which the first pair, disciples, brethren, marks predominantly traits of personal relationship, and the second pair, saints, faithful, traits of general character.) The earliest title is that of the disciples. This answers to master, teacher (��), and passed from the Jewish schools to the followers of Christ during His lifetime. It was used both in a wider sense for all who attached themselves to Him 11 1 -1 9 0 “tw://bible.?id=43.2.11|AUTODETECT|” John 2:11) 8 1 -1 9 0 0 ff.; ) 11 1 -1 9 0 “tw://bible.?id=43.6.61|AUTODETECT|” 6:61) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.6.6|AUTODETECT|” 6) 8 1 -1 9 0 0 :66; ) 11 1 -1 9 0 “tw://bible.?id=43.7.3|AUTODETECT|” 7:3) 8 1 -1 9 0 0 ) and also in a narrower sense for the twelve 11 1 -1 9 0 “tw://bible.?id=43.13.5|AUTODETECT|” John 13:5) 8 1 -1 9 0 0 ff.). After the Ascension it is still employed absolutely in the narrative of the Acts to describe believers generally (6:1, 6:2, 6:7; 9:19, 9:25, 9:38; 11:26, 11:29; 13:52; 14:20, 14:22, 14:28; 18:23, 18:27; 19:9, 19:30; 20:1; 21:4, 21:16); and so it is found in the record of a speech of St Peter (15:10) and of a speech of St Paul (20:30). The discipleship is once connected with the human teacher (9:25 �1 �. �P��) and once with the Lord (9:19). It is remarkable that in one place (19:1) those who had only received John s Baptism are spoken of as disciples. The title does not occur in the Epistles or in the Apocalypse.) 8 1 4 8 0 0 It is significant that the first title given to the body of believers after the Ascension is the brethren 11 1 -1 9 0 “tw://bible.?id=44.1.15|AUTODETECT|” Acts 1:15) 8 1 -1 9 0 0 true text); and from this time onwards it occurs in all the groups of Apostolic writings. Thus in the Acts it is found in the narrative: 9:30; 10:23; 11:29; 14:2; 15:1, 15:3, 15:22, 15:32 f., 15:40; 16:2, 16:40; 17:10; 18:18, 18:27; 21:7, 21:17; 28:14 f.; and once in the record of St Paul s words: 15:36. Twice in the same book it is used of unconverted Jews: 22:5 (St Paul s words); 28:21. St Paul uses the title throughout his Epistles: ) 11 1 -1 9 0 “tw://bible.?id=52.4.10|AUTODETECT|” 1 Thess. 4:10) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=52.5.26|AUTODETECT|” 5:26) 8 1 -1 9 0 0 f.; ) 11 1 -1 9 0 “tw://bible.?id=46.8.12|AUTODETECT|” 1 Cor. 8:12) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=46.16.20|AUTODETECT|” 16:20) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=48.1.2|AUTODETECT|” Gal. 1:2) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=45.16.14|AUTODETECT|” Rom. 16:14) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=50.4.21|AUTODETECT|” Phil. 4:21) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=49.6.23|AUTODETECT|” Eph. 6:23) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=51.4.15|AUTODETECT|” Col. 4:15) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=54.4.6|AUTODETECT|” 1 Tim. 4:6) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=55.4.21|AUTODETECT|” 2 Tim. 4:21) 8 1 -1 9 0 0 . In the writings of St John it occurs: ) 11 1 -1 9 0 “tw://bible.?id=62.3.14|AUTODETECT|” 1 John 3:14) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=64.1.5|AUTODETECT|” 3 John 5) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=64.1.10|AUTODETECT|” 10) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=43.21.23|AUTODETECT|” John 21:23) 8 1 -1 9 0 0 . St Peter uses the abstract term the brotherhood 11 1 -1 9 0 “tw://bible.?id=60.2.17|AUTODETECT|” 1 Pet. 2:17) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=60.5.9|AUTODETECT|” 5:9) 8 1 -1 9 0 0 ). The singular is not uncommonly used 9 1 -1 9 0 0 e.g.) 8 1 -1 9 0 0 ) 11 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” Rom. 16:23) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=46.7.15|AUTODETECT|” 1 Cor. 7:15) 8 1 -1 9 0 0 ), and especially with a personal pronoun, thy brother, his brother 9 1 -1 9 0 0 e.g.) 8 1 -1 9 0 0 ) 11 1 -1 9 0 “tw://bible.?id=45.14.10|AUTODETECT|” Rom. 14:10) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=62.2.9|AUTODETECT|” 1 John 2:9) 8 1 -1 9 0 0 ff). Compare c. 2:9 note. On the friends see 3 John 15.) 8 1 4 8 0 0 The general idea of the believers is expressed in three different forms which convey shades of difference in the application of the common meaning: the believers (�1 ��), they that believe (�1 ��) they that believed (�1 ��). The first (�1 ��) is found ) 11 1 -1 9 0 “tw://bible.?id=44.10.45|AUTODETECT|” Acts 10:45) 8 1 -1 9 0 0 (�1 � �� ) ) 11 1 -1 9 0 “tw://bible.?id=54.4.12|AUTODETECT|” 1 Tim. 4:12) 8 1 -1 9 0 0 ; comp. ) 11 1 -1 9 0 “tw://bible.?id=49.1.1|AUTODETECT|” Eph. 1:1) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=54.4.3|AUTODETECT|” 1 Tim. 4:3) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=60.1.21|AUTODETECT|” 1 Pet. 1:21) 8 1 -1 9 0 0 . They that believe (�1 ��) occurs: ) 11 1 -1 9 0 “tw://bible.?id=60.2.7|AUTODETECT|” 1 Pet. 2:7) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=52.1.7|AUTODETECT|” 1 Thess. 1:7) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=52.2.10|AUTODETECT|” 2:10) 8 1 -1 9 0 0 f.; ) 11 1 -1 9 0 “tw://bible.?id=46.1.21|AUTODETECT|” 1 Cor. 1:21) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=45.3.22|AUTODETECT|” Rom. 3:22) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=49.1.19|AUTODETECT|” Eph. 1:19) 8 1 -1 9 0 0 . They that believed (�1 ��) occurs: ) 11 1 -1 9 0 “tw://bible.?id=44.2.44|AUTODETECT|” Acts 2:44) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=44.4.32|AUTODETECT|” 4:32) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=53.1.10|AUTODETECT|” 2 Thess. 1:10) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=58.4.3|AUTODETECT|” Hebr. 4:3) 8 1 -1 9 0 0 . In the two last phrases the historic reference to the act of belief still remains.) 8 1 4 8 0 0 The title the saints is characteristic of St Paul and of the Apocalypse. It occurs four times in the Acts, twice in connexion with St Paul s conversion 11 1 -1 9 0 “tw://bible.?id=44.9.13|AUTODETECT|” Acts 9:13) 8 1 -1 9 0 0 ��z� �� ; 26:10), and twice in connexion with the episode of St Peter s visit to Lydda (9:32) and Joppa (9:41). It is found also once in St Jude 11 1 -1 9 0 “tw://bible.?id=65.1.3|AUTODETECT|” Jude 3) 8 1 -1 9 0 0 ); but not in any other of the Catholic Epistles 11 1 -1 9 0 “tw://bible.?id=60.2.5|AUTODETECT|” 1 Pet. 2:5) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” 2:9) 8 1 -1 9 0 0 ). In St Paul it is frequent and distributed throughout his Epistles: ) 11 1 -1 9 0 “tw://bible.?id=52.3.13|AUTODETECT|” 1 Thess. 3:13) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=53.1.10|AUTODETECT|” 2 Thess. 1:10) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=46.6.1|AUTODETECT|” 1 Cor. 6:1) 8 1 -1 9 0 0 f.; ) 11 1 -1 9 0 “tw://bible.?id=46.14.33|AUTODETECT|” 14:33) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=46.16.1|AUTODETECT|” 16:1) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=46.16.16|AUTODETECT|” 16) 8 1 -1 9 0 0 :15; ) 11 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” 2 Cor. 1:1) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=47.8.4|AUTODETECT|” 8:4) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=47.9.1|AUTODETECT|” 9:1) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=47.9.9|AUTODETECT|” 9) 8 1 -1 9 0 0 :12; ) 11 1 -1 9 0 “tw://bible.?id=47.13.12|AUTODETECT|” 13:12) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=45.12.13|AUTODETECT|” Rom. 12:13) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=45.15.25|AUTODETECT|” 15:25) 8 1 -1 9 0 0 f., ) 11 1 -1 9 0 “tw://bible.?id=45.15.15|AUTODETECT|” 15) 8 1 -1 9 0 0 :31; ) 11 1 -1 9 0 “tw://bible.?id=45.16.2|AUTODETECT|” 16:2) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=45.16.16|AUTODETECT|” 16) 8 1 -1 9 0 0 :15; ) 11 1 -1 9 0 “tw://bible.?id=50.1.1|AUTODETECT|” Phil. 1:1) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=50.4.22|AUTODETECT|” 4:22) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=49.1.1|AUTODETECT|” Eph. 1:1) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.*?id=49.1.1|AUTODETECT|”

8 1 -1 9 0 0 :15, ) 11 1 -1 9 0 “tw://bible.*?id=49.1.1|AUTODETECT|”
8 1 -1 9 0 0 :18; ) 11 1 -1 9 0 “tw://bible.?id=49.4.12|AUTODETECT|” 4:12) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=49.6.18|AUTODETECT|” 6:18) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=51.1.2|AUTODETECT|” Col. 1:2) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=51.1.4|AUTODETECT|” 1:4) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=51.1.12|AUTODETECT|” 1:12) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=51.1.26|AUTODETECT|” 1:26) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=57.1.5|AUTODETECT|” Philem. 5) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=57.1.7|AUTODETECT|”
8 1 -1 9 0 0 . It is found also in ) 11 1 -1 9 0 “tw://bible.?id=58.6.10|AUTODETECT|” Hebr. 6:10) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=58.13.24|AUTODETECT|” 13:24) 8 1 -1 9 0 0 . In the Apocalypse it is found: 5:8; 8:3 f.; 11:18; 13:7, 13:10; 14:12; 17:6; 18:20; 19:8.) 8 2 4 8 0 0 The main differences of conception between the four titles are evident. f Christians stand in the position of learners in the school of their Lord. The lesson which they have to learn surpasses all others. But the relation to the Divine Master is at once embodied in a new relation to fellow-believers. So the title the disciples is soon lost in that of the brethren. In the same way the title of the faithful, which corresponds to disciples, is far less common and characteristic than the saints , which marks the recognised consecration of believers.) But while these broad distinctions are obvious, it is not easy to seize the exact force of the particular titles except that of the faithful on each occasion, or even when they come near together, as disciples and brethren ; ) 11 1 -1 9 0 “tw://bible.?id=44.11.29|AUTODETECT|” Acts 11:29) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=44.18.27|AUTODETECT|” 18:27) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=44.21.16|AUTODETECT|” 21:16) 8 1 -1 9 0 0 f.: disciples and saints ; ) 11 1 -1 9 0 “tw://bible.?id=44.9.38|AUTODETECT|” Acts 9:38) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=44.9.41|AUTODETECT|” 9:41) 8 1 -1 9 0 0 : brethren and saints ; ) 11 1 -1 9 0 “tw://bible.?id=46.16.15|AUTODETECT|” 1 Cor. 16:15) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=46.16.20|AUTODETECT|” 16:20) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=45.16.14|AUTODETECT|” Rom. 16:14) 8 1 -1 9 0 0 f.; ) 11 1 -1 9 0 “tw://bible.?id=49.6.18|AUTODETECT|” Eph. 6:18) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=49.6.23|AUTODETECT|” 6:23) 8 1 -1 9 0 0 . It seems not unlikely that the title the brethren was carried over from the Israel according to the flesh to the spiritual Israel, and was specially used of the Jewish congregations. This view is supported by ) 11 1 -1 9 0 “tw://bible.?id=44.22.5|AUTODETECT|” Acts 22:5) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=44.28.21|AUTODETECT|” 28:21) 8 1 -1 9 0 0 . But in any case the title was soon extended more widely: ) 11 1 -1 9 0 “tw://bible.*?id=44.15.1|AUTODETECT|” Acts 15:1) 8 1 -1 9 0 0 .) 9 1 2 8 0 0 Additional Note on 3:16. St John s conception of love (��)) 8 1 4 8 0 0

The verb �� occurs throughout Greek literature from Homer downwards. The noun �� belongs to Biblical literature exclusively. It occurs first in the LXX. 10 1 -1 9 0 0 ��) 8 1 -1 9 0 0 most commonly, which is also rendered by �� and rarely by ��), where it is found in ) 11 1 -1 9 0 “tw://bible.?id=10.13.15|AUTODETECT|” 2 Sam. 13:15) 8 1 -1 9 0 0 (�� x �� C �� P�t� Q�r� �t� �� #� �� P�� [��]), thirteen times in Eccles. and Cant., and in ) 11 1 -1 9 0 “tw://bible.?id=24.2.2|AUTODETECT|” Jer. 2:2) 8 1 -1 9 0 0 (�� … �� ). It is not found in the Pentateuch; nor is it quoted from Josephus 9 1 -1 9 0 0 Quod Deus immut.) 8 1 -1 9 0 0 14 �� v ��. The word is used in all the books of the New Testament except the Gospel of St Mark, Acts, and the Epistle of St James 11 1 -1 9 0 “tw://bible.?id=40.24.12|AUTODETECT|” Matt. 24:12) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=42.11.42|AUTODETECT|” Luke 11:42) 8 1 -1 9 0 0 ). The collateral form �� occurs in the LXX. and later Greek writers but not in the New Testament.) 8 1 4 8 0 0 �� occurs twice in the LXX.: ) 11 1 -1 9 0 “tw://bible.?id=20.7.18|AUTODETECT|” Prov. 7:18) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=20.30.16|AUTODETECT|” 30:16) 8 1 -1 9 0 0 15 1 -1 9 0 “tw://bible.?id=45.7.0|AUTODETECT|” Rom.) 11 1 -1 9 0 “tw://bible.?id=45.7.0|AUTODETECT|”

8 1 -1 9 0 0 , A �x� �� and Bp Lightfoot s note.) 8 4 4 8 0 0 The one compound of ��- which is recorded is the Homeric ��.) 2. The words ��, �� are used to describe the feeling of) 1. God (the Father) for) (1) ) 9 1 -1 9 0 0 The Son:) 11 1 3 8 0 “tw://bible.?id=43.3.35|AUTODETECT|” John 3:35) 8 1 -1 9 0 0 A ��t� �� x� �1��.) 11 1 3 8 0 “tw://bible.?id=43.10.17|AUTODETECT|” John 10:17) 8 1 -1 9 0 0 ��p �� A ��t� �� E�� …) 11 1 3 8 0 “tw://bible.?id=43.15.9|AUTODETECT|” John 15:9) 8 1 -1 9 0 0 ��|� �� A ��, �� …) 11 1 3 8 0 “tw://bible.?id=43.15.10|AUTODETECT|” John 15:10) 8 1 -1 9 0 0 �� P�� .) 11 1 3 8 0 “tw://bible.?id=43.17.23|AUTODETECT|” John 17:23) 8 1 -1 9 0 0 … ��|� �r ��.) 11 1 3 8 0 “tw://bible.?id=43.17.24|AUTODETECT|” John 17:24) 8 1 -1 9 0 0 �� x �� .) 11 1 3 8 0 “tw://bible.?id=43.17.26|AUTODETECT|” John 17:26) 8 1 -1 9 0 0 5�� ! �� #� �� P�� …) 8 1 4 8 0 0 (2) ) 9 1 -1 9 0 0 The world:) 11 1 3 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 8 1 -1 9 0 0 �U�� A ��x� �x� �� e�� …) 8 1 4 8 0 0 (3) ) 9 1 -1 9 0 0 Men:) 11 1 3 8 0 “tw://bible.?id=43.14.21|AUTODETECT|” John 14:21) 8 1 -1 9 0 0 A �� Q�x �� .) 11 1 3 8 0 “tw://bible.?id=43.14.23|AUTODETECT|” John 14:23) 8 1 -1 9 0 0 A �� P��.) 11 1 3 8 0 “tw://bible.?id=43.17.23|AUTODETECT|” John 17:23) 8 1 -1 9 0 0 �� P��z� ��|� �r ��.) 11 1 3 8 0 “tw://bible.?id=62.4.10|AUTODETECT|” 1 John 4:10) 8 1 -1 9 0 0 �P�x� [A ��x�] �� !��.) 11 1 3 8 0 “tw://bible.?id=62.4.11|AUTODETECT|” 1 John 4:11) 8 1 -1 9 0 0 �0 �U�� A ��x� �� !�� …) 8 1 4 8 0 0 Comp. ) 11 1 -1 9 0 “tw://bible.?id=66.20.9|AUTODETECT|” Apoc. 20:9) 8 1 -1 9 0 0 �t� �� t� ��.) 8 2 4 8 0 0 �� is found in a corresponding connexion in regard to) (1) ) 9 1 -1 9 0 0 The Son:) 11 1 3 8 0 “tw://bible.?id=43.5.20|AUTODETECT|” John 5:20) 8 1 -1 9 0 0 A ��t� �� (v. l. ��) �x� �1��.) 8 1 4 8 0 0 (2) ) 9 1 -1 9 0 0 Men:) 11 1 3 8 0 “tw://bible.?id=43.16.27|AUTODETECT|” John 16:27) 8 1 -1 9 0 0 A ��t� �� Q��.) 8 2 4 8 0 0 II. The Son, for) (1) ) 9 1 -1 9 0 0 The Father:) 11 1 3 8 0 “tw://bible.?id=43.14.31|AUTODETECT|” John 14:31) 8 1 -1 9 0 0 5�� A �� E�� x� ��.) 8 1 4 8 0 0 (2) ) 9 1 -1 9 0 0 The disciples:) 8 1 4 8 0 0 severally) 8 3 3 8 0 0 11:5 �� r A 8�� t� �� …) 13:23; 19:26; 21:7, 21:20 (�7� �� ) C� �� A 8��.) 14:21 �| �� P�� …) 11 1 3 8 0 “tw://bible.?id=66.3.9|AUTODETECT|” Apoc. 3:9) 8 1 -1 9 0 0 E�� | �� .) 8 1 4 8 0 0 generally) 8 4 3 8 0 0 13:1 �� z� 0�� z� � �� 0� �� P��.) 13:34 ; 15:9, 15:12 �� Q�� …) [ 9 �� ]?) 10 �� …) 11 1 3 8 0 “tw://bible.?id=66.1.5|AUTODETECT|” Apoc. 1:5) 8 1 -1 9 0 0 �� !��.) 8 1 4 8 0 0 Compare the use of �� for the feeling of Christ towards men severally.) 11 1 3 8 0 “tw://bible.?id=43.11.3|AUTODETECT|” John 11:3) 8 1 -1 9 0 0 4�� C� �� .) 11 1 3 8 0 “tw://bible.?id=43.11.36|AUTODETECT|” John 11:36) 8 1 -1 9 0 0 4�� P��.) 11 1 3 8 0 “tw://bible.?id=43.20.2|AUTODETECT|” John 20:2) 8 1 -1 9 0 0 ��t� C� �� A 8��.) 11 1 3 8 0 “tw://bible.*?id=66.3.19|AUTODETECT|” Apoc. 3:19) 8 1 -1 9 0 0 �| E�� p� ��, ��.) 8 2 4 8 0 0

Men for) (1) ) 9 1 -1 9 0 0 God) 8 1 -1 9 0 0 9 1 -1 9 0 0 the Father) 8 1 -1 9 0 0 )) 9 1 -1 9 0 0 :) 11 1 3 8 0 “tw://bible.?id=43.5.42|AUTODETECT|” John 5:42) 8 1 -1 9 0 0 �t� �� P� �� .) 11 1 3 8 0 “tw://bible.?id=62.2.15|AUTODETECT|” 1 John 2:15) 8 1 -1 9 0 0 �P� �� ! �� x� � �P��.) 11 1 3 8 0 “tw://bible.?id=62.4.10|AUTODETECT|” 1 John 4:10) 8 1 -1 9 0 0 �P� E�� !�� x� ��.) 11 1 3 8 0 “tw://bible.?id=62.4.20|AUTODETECT|” 1 John 4:20) 8 1 -1 9 0 0 f. �� 4�� E�� x� ��.) 11 1 3 8 0 “tw://bible.?id=62.5.1|AUTODETECT|” 1 John 5:1) 8 1 -1 9 0 0 �� A �� x� �� …) 11 1 3 8 0 “tw://bible.?id=62.5.2|AUTODETECT|” 1 John 5:2) 8 1 -1 9 0 0 . … E�� x� ��x� ��.) 8 1 4 8 0 0 (2) ) 9 1 -1 9 0 0 Christ:) 11 1 3 8 0 “tw://bible.?id=43.8.42|AUTODETECT|” John 8:42) 8 1 -1 9 0 0 �0 A ��x� ��t� Q�� &� �� .) 11 1 3 8 0 “tw://bible.?id=43.14.15|AUTODETECT|” John 14:15) 8 1 -1 9 0 0 p� �� …) 11 1 3 8 0 “tw://bible.?id=43.14.21|AUTODETECT|” John 14:21) 8 1 -1 9 0 0 … �� A �� A �r �� …) 11 1 3 8 0 “tw://bible.?id=43.14.23|AUTODETECT|” John 14:23) 8 1 -1 9 0 0 �� …) 11 1 3 8 0 “tw://bible.?id=43.14.24|AUTODETECT|” John 14:24) 8 1 -1 9 0 0 A �t �� …) 11 1 3 8 0 “tw://bible.?id=43.14.28|AUTODETECT|” John 14:28) 8 1 -1 9 0 0 �0 �� …) 8 1 3 8 0 0 [) 11 1 -1 9 0 “tw://bible.?id=43.15.9|AUTODETECT|” John 15:9) 8 1 -1 9 0 0 �� …]?) 11 1 3 8 0 “tw://bible.?id=43.21.15|AUTODETECT|” John 21:15) 8 1 -1 9 0 0 f. �� 8�� …;) 8 1 4 8 0 0 (3) ) 9 1 -1 9 0 0 The brethren:) 11 1 3 8 0 “tw://bible.?id=43.13.34|AUTODETECT|” John 13:34) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=43.15.17|AUTODETECT|” 15:17) 8 1 -1 9 0 0 (��t�) 5�� .) 11 1 3 8 0 “tw://bible.?id=43.13.35|AUTODETECT|” John 13:35) 8 1 -1 9 0 0 … p� �� .) 11 1 3 8 0 “tw://bible.?id=43.15.12|AUTODETECT|” John 15:12) 8 1 -1 9 0 0 5�� |� �� Q��.) 11 1 3 8 0 “tw://bible.?id=62.2.10|AUTODETECT|” 1 John 2:10) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=62.4.21|AUTODETECT|” 4:21) 8 1 -1 9 0 0 A �� x� �� …) 11 1 3 8 0 “tw://bible.?id=62.3.10|AUTODETECT|” 1 John 3:10) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=62.3.14|AUTODETECT|”

8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=62.4.20|AUTODETECT|” 4:20) 8 1 -1 9 0 0 A �t �� x� ��.) 11 1 3 8 0 “tw://bible.?id=62.3.11|AUTODETECT|” 1 John 3:11) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.*?id=62.3.23|AUTODETECT|”
8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=62.4.7|AUTODETECT|” 4:7) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=62.4.4|AUTODETECT|”
8 1 -1 9 0 0 :11; ) 11 1 -1 9 0 “tw://bible.?id=63.1.5|AUTODETECT|” 2 John 5) 8 1 -1 9 0 0 (��) 5�� .) 11 1 3 8 0 “tw://bible.?id=62.3.14|AUTODETECT|” 1 John 3:14) 8 1 -1 9 0 0 … E�� z� ��.) 11 1 3 8 0 “tw://bible.?id=62.5.1|AUTODETECT|” 1 John 5:1) 8 1 -1 9 0 0 … �� v �x� �� P��.) 11 1 3 8 0 “tw://bible.?id=62.5.2|AUTODETECT|” 1 John 5:2) 8 1 -1 9 0 0 E�� p �� .) 11 1 3 8 0 “tw://bible.?id=63.1.0|AUTODETECT|” 2 John 1) 8 1 -1 9 0 0 �S� �| ��.) 11 1 3 8 0 “tw://bible.?id=64.1.0|AUTODETECT|” 3 John 1) 8 1 -1 9 0 0 C� �| ��.) 8 1 4 8 0 0 (4) ) 9 1 -1 9 0 0 Life:) 11 1 3 8 0 “tw://bible.?id=66.12.11|AUTODETECT|” Apoc. 12:11) 8 1 -1 9 0 0 �P� �� t� ��t� �P�� .) 8 1 4 8 0 0 (5) ) 9 1 -1 9 0 0 Evil) 8 1 -1 9 0 0 9 1 -1 9 0 0 darkness) 8 1 -1 9 0 0 )) 9 1 -1 9 0 0 :) 11 1 3 8 0 “tw://bible.?id=43.3.19|AUTODETECT|” John 3:19) 8 1 -1 9 0 0 �� … �� x �� " �x ��.) 8 1 3 8 0 0 John 13:43 �� t� �� …) 11 1 3 8 0 “tw://bible.?id=62.2.15|AUTODETECT|” 1 John 2:15) 8 1 -1 9 0 0 �t �� x� �� r �p � �� x� �� …) 8 2 4 8 0 0 So �� is used of the feeling of men for) (1) ) 9 1 -1 9 0 0 Christ:) 11 1 3 8 0 “tw://bible.?id=43.16.27|AUTODETECT|” John 16:27) 8 1 -1 9 0 0 Q�� r ��.) 11 1 3 8 0 “tw://bible.?id=43.21.15|AUTODETECT|” John 21:15) 8 1 -1 9 0 0 ff. �z �6�� (��) E�� .) 11 1 3 8 0 “tw://bible.?id=43.21.17|AUTODETECT|” John 21:17) 8 1 -1 9 0 0 �� ;) 8 1 4 8 0 0 Comp. ) 11 1 -1 9 0 “tw://bible.?id=46.16.22|AUTODETECT|” 1 Cor. 16:22) 8 1 -1 9 0 0 �4 �� P �� x� ��.) 8 1 4 8 0 0 (2) ) 9 1 -1 9 0 0 Life:) 11 1 3 8 0 “tw://bible.?id=43.12.25|AUTODETECT|” John 12:25) 8 1 -1 9 0 0 A �� t� ��.) 8 1 4 8 0 0 (3) ) 9 1 -1 9 0 0 Evil:) 11 1 3 8 0 “tw://bible.?id=66.22.15|AUTODETECT|” Apoc. 22:15) 8 1 -1 9 0 0 A �� … ��.) 8 1 4 8 0 0 Comp. ) 11 1 -1 9 0 “tw://bible.?id=43.15.19|AUTODETECT|” John 15:19) 8 1 -1 9 0 0 A �� x 4�� .) 8 1 4 8 0 0 �� is not used by St John of the feeling of man for the Father or for man 11 1 -1 9 0 “tw://bible.?id=40.10.27|AUTODETECT|” Matt. 10:27) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=56.3.15|AUTODETECT|” Tit. 3:15) 8 1 -1 9 0 0 ).) 8 1 4 8 0 0 �� occurs only ) 11 1 -1 9 0 “tw://bible.*?id=59.4.4|AUTODETECT|” James 4:4) 8 1 -1 9 0 0 ! �� .) 8 1 4 8 0 0

The words ��, �� are also used absolutely.) 11 1 3 8 0 “tw://bible.?id=62.3.1|AUTODETECT|” 1 John 3:1) 8 1 -1 9 0 0 ��t� �� !�� A �� …) 11 1 3 8 0 “tw://bible.?id=62.3.16|AUTODETECT|” 1 John 3:16) 8 1 -1 9 0 0 � �� t� �� …) 11 1 3 8 0 “tw://bible.?id=62.3.18|AUTODETECT|” 1 John 3:18) 8 1 -1 9 0 0 �t �� …) 11 1 3 8 0 “tw://bible.?id=62.4.7|AUTODETECT|” 1 John 4:7) 8 1 -1 9 0 0 ! �� .) 11 1 3 8 0 “tw://bible.?id=62.4.7|AUTODETECT|” 1 John 4:7) 8 1 -1 9 0 0 ) 9 1 -1 9 0 0 id.) 8 1 -1 9 0 0 �� A �� .) 11 1 3 8 0 “tw://bible.?id=62.4.8|AUTODETECT|” 1 John 4:8) 8 1 -1 9 0 0 A �t �� P� �� x� ��.) 11 1 3 8 0 “tw://bible.?id=62.4.8|AUTODETECT|” 1 John 4:8) 8 1 -1 9 0 0 ) 9 1 -1 9 0 0 id.) 8 1 -1 9 0 0 , 16 A ��x� �� .) 11 1 3 8 0 “tw://bible.?id=62.4.10|AUTODETECT|” 1 John 4:10) 8 1 -1 9 0 0 � �� v� ! ��, �P� E�� …) 11 1 3 8 0 “tw://bible.?id=62.4.16|AUTODETECT|” 1 John 4:16) 8 1 -1 9 0 0 A �� .) 11 1 3 8 0 “tw://bible.?id=62.4.17|AUTODETECT|” 1 John 4:17) 8 1 -1 9 0 0 � �� ! �� !��, 5�� …) 11 1 3 8 0 “tw://bible.?id=62.4.18|AUTODETECT|” 1 John 4:18) 8 1 -1 9 0 0 �� P� �� .) 11 1 3 8 0 “tw://bible.?id=62.4.18|AUTODETECT|” 1 John 4:18) 8 1 -1 9 0 0 ) 9 1 -1 9 0 0 id.) 8 1 -1 9 0 0 ! �� x� ��.) 11 1 3 8 0 “tw://bible.?id=62.4.18|AUTODETECT|” 1 John 4:18) 8 1 -1 9 0 0 ) 9 1 -1 9 0 0 id.) 8 1 -1 9 0 0 A �� P �� .) 11 1 3 8 0 “tw://bible.?id=62.4.19|AUTODETECT|” 1 John 4:19) 8 1 -1 9 0 0 !�� , E�� …) 11 1 3 8 0 “tw://bible.?id=63.1.3|AUTODETECT|” 2 John 3) 8 1 -1 9 0 0 � �� v ��.) 11 1 3 8 0 “tw://bible.?id=63.1.6|AUTODETECT|” 2 John 6) 8 1 -1 9 0 0 �U�� v� ! ��, 5�� …) 11 1 3 8 0 “tw://bible.*?id=64.1.6|AUTODETECT|” 3 John 6) 8 1 -1 9 0 0 �� .) 8 3 4 8 0 0
From a consideration of these passages it will be seen that ��, �� are an expression of character, determined, as we are forced to conceive of things, by will, and not of spontaneous, natural emotion.) In this sense love is the willing communication to others of that which we have and are; and the exact opposite of that passion which is the desire of personal appropriation (��, ��).) 5. God Himself is love. The creation and preservation of the world are in essence a continuous manifestation of His love; but, as things are, His love is characteristically made known through redemption, that is the consummation of the divine counsel of creation in spite of the intrusion of sin 11 1 -1 9 0 “tw://bible.?id=62.3.16|AUTODETECT|” 1 John 3:16) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=62.4.9|AUTODETECT|” 4:9) 8 1 -1 9 0 0 ). So it is that the revelation of the divine love is referred to an absolute (eternal) moment ( ��, ��) both in relation to the Son and also to the world and to men.) 8 1 4 8 0 0
At the same time God who is love is also the source of love 11 1 -1 9 0 “tw://bible.?id=62.4.7|AUTODETECT|” 1 John 4:7) 8 1 -1 9 0 0 ). He endows believers with love 11 1 -1 9 0 “tw://bible.?id=62.3.1|AUTODETECT|” 1 John 3:1) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.*?id=62.3.3|AUTODETECT|”

8 1 -1 9 0 0 :16 f.; ) 11 1 -1 9 0 “tw://bible.?id=62.4.9|AUTODETECT|” 4:9) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=62.4.4|AUTODETECT|”
8 1 -1 9 0 0 :12, ) 11 1 -1 9 0 “tw://bible.*?id=62.4.4|AUTODETECT|”
8 1 -1 9 0 0 :16; ) 11 1 -1 9 0 “tw://bible.?id=63.1.6|AUTODETECT|” 2 John 6) 8 1 -1 9 0 0 ); and this love becomes in them a fountain of moral energy, issuing necessarily in self-sacrifice 11 1 -1 9 0 “tw://bible.?id=43.15.13|AUTODETECT|” John 15:13) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=62.3.16|AUTODETECT|” 1 John 3:16) 8 1 -1 9 0 0 ).) 8 3 4 8 0 0 On the other hand the love of evil is so far moral suicide.) 7. It is of interest to notice that love is connected by St Paul with each Person of the Holy Trinity:) ! �� ) 11 1 -1 9 0 “tw://bible.?id=53.3.5|AUTODETECT|” 2 Thess. 3:5) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=47.13.13|AUTODETECT|” 2 Cor. 13:13) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=45.5.5|AUTODETECT|” Rom. 5:5) 8 1 -1 9 0 0 ; 11 1 -1 9 0 “tw://bible.?id=49.2.4|AUTODETECT|” Eph. 2:4) 8 1 -1 9 0 0 ).) 8 1 4 8 0 0 ! �� ) 11 1 -1 9 0 “tw://bible.?id=47.5.14|AUTODETECT|” 2 Cor. 5:14) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=45.8.35|AUTODETECT|” Rom. 8:35) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=49.3.19|AUTODETECT|” Eph. 3:19) 8 1 -1 9 0 0 .) 8 1 4 8 0 0 ! �� ) 11 1 -1 9 0 “tw://bible.?id=45.15.30|AUTODETECT|” Rom. 15:30) 8 1 -1 9 0 0 .) 8 1 4 8 0 0 In each case the thought appears to be of the love of which God is the source rather than the object. But the love of God in man becomes in him a spring of love. On the idea of the love of God see c. 2:5 note.) 9 1 2 8 0 0 Additional Note on 3:19. The nature of man) 8 1 4 8 0 0 St John does not, like St Paul, give any definite analysis of the constitution or of the spiritual experience of man. But he recognises the same elements in human nature. Like St Paul, he distinguishes the flesh, the soul, the spirit, the heart. But it is worthy of notice that the characteristic intellectual faculties are rarely noticed by him. Understanding (��) occurs only once in the most remarkable passage ) 11 1 -1 9 0 “tw://bible.?id=62.5.20|AUTODETECT|” 1 John 5:20) 8 1 -1 9 0 0 ; and mind (��) is found only in the Apocalypse (13:18; 17:9). Conscience (��) is nowhere mentioned by St John (contrast [John] 8:8). In St Paul these words are not unfrequent. For St John s use of �� see c. 2:3 note.) 8 1 4 8 0 0 The term flesh (��) describes the element with the characteristics of the element 11 1 -1 9 0 “tw://bible.?id=46.15.39|AUTODETECT|” 1 Cor. 15:39) 8 1 -1 9 0 0 ). It includes all that belongs to the life of sensation, all by which we are open to the physical influences of pleasure and pain, which naturally sway our actions.) 8 2 4 8 0 0 As applied to human nature flesh describes humanity so far as it is limited and defined by earthly conditions. In flesh lies the point of connexion between man and the lower world. Through flesh come the temptations which belong to sense.) The word is used of mankind (as in O. T.) ) 11 1 -1 9 0 “tw://bible.?id=43.17.2|AUTODETECT|” John 17:2) 8 1 -1 9 0 0 (�� ) to describe them under the aspect of earthly transitoriness.) 8 1 4 8 0 0 Flesh is contrasted with spirit, not as evil with good, but as the ruling element of one order with the ruling element of another: ) 11 1 -1 9 0 “tw://bible.?id=43.3.6|AUTODETECT|” John 3:6) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=43.6.63|AUTODETECT|” 6:63) 8 1 -1 9 0 0 .) 8 2 4 8 0 0 By flesh we are united to earth; and by spirit to heaven.) The will of the flesh 11 1 -1 9 0 “tw://bible.?id=43.1.13|AUTODETECT|” John 1:13) 8 1 -1 9 0 0 ) is the determination which belongs to the earthly powers of man as such.) 8 1 4 8 0 0 The desire of the flesh 11 1 -1 9 0 “tw://bible.?id=62.2.16|AUTODETECT|” 1 John 2:16) 8 1 -1 9 0 0 ) is the desire which, as it springs out of man s present earthly constitution, is confined within the earthly sphere and rises no higher.) 8 1 4 8 0 0 Judgment after the flesh 11 1 -1 9 0 “tw://bible.?id=43.8.15|AUTODETECT|” John 8:15) 8 1 -1 9 0 0 ) is external, superficial, limited by what catches the senses 11 1 -1 9 0 “tw://bible.?id=47.5.16|AUTODETECT|” 2 Cor. 5:16) 8 1 -1 9 0 0 ).) 8 3 4 8 0 0 Thus the idea of evil attaches to the flesh not in virtue of what it is essentially, but from the undue preponderance which is given to it. The flesh serves for the manifestation of character. It ministers to other powers. It becomes evil when it is made supreme or dominates. It does not include the idea of sinfulness, but it describes human personality on the side which tends to sin, and on which we actually have sinned.) The essential conception of �� is seen in its application to Christ.) (1) in His Person:) 11 1 4 8 0 “tw://bible.?id=43.1.14|AUTODETECT|” John 1:14) 8 1 -1 9 0 0 A �� p�� .) 11 1 4 8 0 “tw://bible.?id=62.4.2|AUTODETECT|” 1 John 4:2) 8 1 -1 9 0 0 ��|� � ��.) 11 1 4 8 0 “tw://bible.?id=63.1.7|AUTODETECT|” 2 John 7) 8 1 -1 9 0 0 �� .) 8 1 4 8 0 0 Compare ) 11 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” 1 Tim. 3:16) 8 1 -1 9 0 0 �� .) 11 1 4 8 0 “tw://bible.?id=51.1.22|AUTODETECT|” Col. 1:22) 8 1 -1 9 0 0 �x �� x� �P��.) 8 2 4 8 0 0 And) (2) in His Work:) 11 1 3 8 0 “tw://bible.?id=43.6.51|AUTODETECT|” John 6:51) 8 1 -1 9 0 0 ! �� Q�r� �� .) 11 1 3 8 0 “tw://bible.?id=43.6.53|AUTODETECT|” John 6:53) 8 1 -1 9 0 0 �� t� �� 1�� v �� P�� x �7��.) 11 1 3 8 0 “tw://bible.?id=43.6.56|AUTODETECT|” John 6:56) 8 1 -1 9 0 0 A �� t� �� v �� x �7��.) 8 2 4 8 0 0 In these passages flesh is seen to describe the element of Christ s perfect humanity.) It may be added that while �� is found in St John 11 1 -1 9 0 “tw://bible.?id=43.2.21|AUTODETECT|” John 2:21) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=43.20.12|AUTODETECT|” 20:12) 8 1 -1 9 0 0 , &c.), it is never used metaphorically, and it does not occur in the epistles 11 1 -1 9 0 “tw://bible.?id=66.18.13|AUTODETECT|” Apoc. 18:13) 8 1 -1 9 0 0 =) 9 1 -1 9 0 0 mancipiorum) 8 1 -1 9 0 0 ). In the Apocalypse �� is found only in the plural.) 8 1 4 8 0 0 The sense of the word represented by ) 9 1 -1 9 0 0 soul) 8 1 -1 9 0 0 , ) 9 1 -1 9 0 0 life) 8 1 -1 9 0 0 �� is often obscure in other apostolic writers from the complex nature of the living man; but in St John it is used only for the personal principle of our present earthly life, the vital energy of the �� 11 1 -1 9 0 “tw://bible.?id=43.10.24|AUTODETECT|” John 10:24) 8 1 -1 9 0 0 ).) 8 2 4 8 0 0 It is used) (1) of men generally:) 11 1 3 8 0 “tw://bible.?id=43.12.25|AUTODETECT|” John 12:25) 8 1 -1 9 0 0 11 1 -1 9 0 “tw://bible.?id=42.14.26|AUTODETECT|” Luke 14:26) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=42.17.33|AUTODETECT|” 17:33) 8 1 -1 9 0 0 ).) 11 1 3 8 0 “tw://bible.?id=43.13.37|AUTODETECT|” John 13:37) 8 1 -1 9 0 0 f. �� t� ��.) 11 1 3 8 0 “tw://bible.?id=43.15.13|AUTODETECT|” John 15:13) 8 1 -1 9 0 0 ) 9 1 -1 9 0 0 id.) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=62.3.16|AUTODETECT|” 1 John 3:16) 8 1 -1 9 0 0 ) 9 1 -1 9 0 0 id.) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=64.1.2|AUTODETECT|” 3 John 2) 8 1 -1 9 0 0 .) 8 2 4 8 0 0 And) (2) of Christ:) 11 1 3 8 0 “tw://bible.?id=43.12.27|AUTODETECT|” John 12:27) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” 10:11) 8 1 -1 9 0 0 , ) 11 1 -1 9 0 “tw://bible.?id=43.10.10|AUTODETECT|”
8 1 -1 9 0 0 :15, ) 11 1 -1 9 0 “tw://bible.*?id=43.10.10|AUTODETECT|”
8 1 -1 9 0 0 :17 �t� �. ��.) 11 1 3 8 0 “tw://bible.?id=62.3.16|AUTODETECT|” 1 John 3:16) 8 1 -1 9 0 0 ) 9 1 -1 9 0 0 id.) 8 1 4 8 0 0 With the phrase �� t� ��t� Q�� 11 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 8 1 -1 9 0 0 ) must be contrasted (��) �t� �� Q�� (6:51).) 8 2 4 8 0 0 In the Apocalypse �� is used in the most unusual sense of disembodied souls ; 6:9; 20:4.) While the soul (��) expresses the sum of man s present vital powers, the spirit (��) describes the quickening element which belongs to a heavenly sphere 11 1 -1 9 0 “tw://bible.?id=45.8.10|AUTODETECT|” Rom. 8:10) 8 1 -1 9 0 0 ) as the flesh describes the earthly element: ) 11 1 -1 9 0 “tw://bible.?id=43.3.6|AUTODETECT|” John 3:6) 8 1 -1 9 0 0 (5); 6:63.) 8 1 4 8 0 0 It is used of the Lord: ) 11 1 -1 9 0 “tw://bible.?id=43.13.21|AUTODETECT|” John 13:21) 8 1 -1 9 0 0 (comp. 12:27); 11:33.) 8 1 4 8 0 0 Compare the phrases to become in spirit, in spirit, found in the Apocalypse: 1:10 (�� ); 4:2 9 1 -1 9 0 0 id.) 8 1 -1 9 0 0 ); 17:13 (� ��); 21:10 9 1 -1 9 0 0 id.) 8 1 -1 9 0 0 ).) 8 1 4 8 0 0 The sense the breath of life is wholly distinct: ) 11 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” John 19:30) 8 1 -1 9 0 0 11 1 -1 9 0 “tw://bible.?id=40.27.0|AUTODETECT|” Matt. 27) 8 1 -1 9 0 0 ; 50; ) 11 1 -1 9 0 “tw://bible.?id=42.8.55|AUTODETECT|” Lk. 8:55) 8 1 -1 9 0 0 ); ) 11 1 -1 9 0 “tw://bible.?id=66.11.11|AUTODETECT|” Apoc. 11:11) 8 1 -1 9 0 0 �� B� 13:15 (�� . �� 0��).) 8 1 4 8 0 0 The seat of individual character, of personal feeling and moral determination, is the heart (��). The elements already considered are morally colourless in themselves, they are generic and not individual. The mention of the heart is comparatively rare in St John. But he shews that it is the seat of sorrow 11 1 -1 9 0 “tw://bible.?id=43.16.6|AUTODETECT|” John 16:6) 8 1 -1 9 0 0 ), of joy (16:22), of distress generally (14:1, 14:27), and also of purpose (13:2), and spiritual discernment (12:40, LXX.).) 8 1 4 8 0 0 The most remarkable passage in which he describes the office of the heart is in ) 11 1 -1 9 0 “tw://bible.?id=62.3.19-62.3.21|AUTODETECT|” 1 John 3:19 21) 8 1 -1 9 0 0 . In this the heart appears as representing the whole conscious moral nature of man. The heart in fact includes the conscience, and covers the whole range of life. It takes account not only of the abstract rule but of all the personal circumstances which go to characterise action.) 8 1 4 8 0 0 Compare ) 11 1 -1 9 0 “tw://bible.?id=66.2.23|AUTODETECT|” Apoc. 2:23) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=66.17.17|AUTODETECT|” 17:17) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=66.18.7|AUTODETECT|” 18:7) 8 1 -1 9 0 0 .) 9 1 2 8 0 0 Additional Note on 3:23. The Names of the Lord) 8 2 4 8 0 0 Something has been already said on the use of the Divine Names in the Epistles of St John (Additional Note on 1:2). It is however of deep interest to study in detail the exact relation of the several Names of the Lord to the contexts in which they occur. Such an inquiry will leave, I believe, a strong conviction in the mind of the student that each Name is perfectly fitted to present that aspect of the Lord s Person which is dominant at the particular point in the Apostle s exposition of the Truth.) Here, as elsewhere in the Bible, the Name has two distinct and yet closely connected meanings. It may express the revelation of the Divine Being given by a special title; or the whole sum of the manifold revelations gathered up together so as to form one supreme revelation. It is used in the latter sense in regard to the revelation of God in Christ in ) 11 1 -1 9 0 “tw://bible.?id=64.1.7|AUTODETECT|” 3 John 7) 8 1 -1 9 0 0 Q�r� �� @��, where �x D��, the Name absolutely, includes the essential elements of the Christian Creed, the complete revelation of Christ s Person and Work in relation to God and man 11 1 -1 9 0 “tw://bible.?id=44.5.41|AUTODETECT|” Acts 5:41) 8 1 -1 9 0 0 ; ) 11 1 -1 9 0 “tw://bible.?id=43.20.31|AUTODETECT|” John 20:31) 8 1 -1 9 0 0 ). In 2:12 ��p �x D�� P�� the term is more limited. The Person Who is present to St John through the paragraph is Christ as He lived on earth and gave Himself for those whom He called brethren 11 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” Hebr. 2:11) 8 1 -1 9 0 0 ff.). In 3:23, 5:13 the exact sense of the Name is defined by the words which follow.) 8 1 4 8 0 0 From the Name thus generally referred to or defined we pass to the actual Names used. The full title ) 9 1 -1 9 0 0 His Son Jesus Christ) 8 1 -1 9 0 0 (A �1x� �P�� 8�� ) is found 1:3, 3:23, 5:20. The divine antecedent is differently described in the three cases, and this difference slightly colours the phrase. In 1:3 it is the Father 11 1 -1 9 0 “tw://bible.?id=63.1.3|AUTODETECT|” 2 John 3) 8 1 -1 9 0 0 ��p �� , ��v ��p 8�� 1�� ; in 3:23, God ; and in 5:20, He that is true. Thus in the three cases the Sonship of Jesus Christ is regarded in relation to God as the Father, to God as God, and to God as perfectly satisfying the divine ideal which man is able to form. Bearing these secondary differences in mind we see that the whole phrase includes the two elements of the confession, or the two confessions, which St John brings into prominence: Jesus [Christ] is the Son of God (4:15, 5:5); and Jesus is the Christ (5:1; comp. 2:22). It is in other words the Name written out at length.) 8 2 4 8 0 0 The constituents of this compressed phrase are all used separately by St John:) (1) ) 9 1 -1 9 0 0 Jesus:) 8 3 3 8 0 0 2:22 A �� E�� 8�� P� �� A ��) 5:1 A �� E�� 8�� v� A ��.) 4:3 C �t A�� x� 8��.) 8 1 4 8 0 0 In these passages it is obvious that the central thought is of the Lord in His perfect, historical, humanity. The use of the definite article in the last example probably conveys a reference to ) 9 1 -1 9 0 0 v.) 8 1 -1 9 0 0 2.) 8 1 4 8 0 0 (2) ) 9 1 -1 9 0 0 Christ:) 11 1 3 8 0 “tw://bible.?id=63.1.9|AUTODETECT|” 2 John 9) 8 1 -1 9 0 0 ! ��t �� .) 8 2 4 8 0 0 The title seems to point back to the long preparation under the Old Covenant which checks impatience (��) under the New.) (3) ) 9 1 -1 9 0 0 Jesus Christ:) 8 2 3 8 0 0 2:1 �� … 8�� x� ��.) 5:6 A ��|� �� U�� v �5��, 8�� .) 11 1 3 8 0 “tw://bible.?id=63.1.7|AUTODETECT|” 2 John 7) 8 1 -1 9 0 0 �1 �t A��. 8�� x� �� .) 8 3 4 8 0 0 Here the idea of the Messianic position of the Lord is no less important for the full sense than that of His true humanity.) In 4:15 E�� 8�� [��] �� A �1x� �� the reading is doubtful. The adoption of �� adds to the completeness of the thought.) For the clause 4:2 A��. 8�� x� � ��v �. see note. In spite of the close verbal parallel of these words with ) 11 1 -1 9 0 “tw://bible.?id=63.1.7|AUTODETECT|” 2 John 7) 8 1 -1 9 0 0 the use of 8�� here seems to be differentiated from the sense there by �� as contrasted with ��.) 8 1 4 8 0 0 (4) ) 9 1 -1 9 0 0 the Son:) 8 6 3 8 0 0 2:22 A �� x� �� v �x� �1��.) 2:23 A ��. �x� �1x� �P�r �x� �� .) 2:23 A A�� x� �1x� ��v �x� �� .) 2:24 � �� 1� ��v � �� v �� .) 4:14 A ��t� �� x� �1��.) 5:12 A �� x� �1x� �� t� ��.) 8 1 4 8 0 0 In all these cases the central thought is that of the absolute relation of sonship to fatherhood. The argument turns upon essential conceptions of son and father. Comp. ) 11 1 -1 9 0 “tw://bible.?id=43.5.19|AUTODETECT|” John 5:19) 8 1 -1 9 0 0 note.) 8 1 4 8 0 0 (5) ) 9 1 -1 9 0 0 the Son of God:) 8 5 3 8 0 0 3:8 �� A �1x� �� 5�� p �� .) 5:10 A �� 0� �x� �1x� ��B ��.) 5:12 A �t �� x� �1x� �� .) 5:13 �� . �0� �x D�� 1�� .) 5:20 �4�� E�� A �1x� �� %��.) 8 1 4 8 0 0 With these passages must be compared) 8 3 3 8 0 0 4:10 ��. �x� �1x� �P��,) 5:9 A �1x� �P��,) where the immediate antecedent is A ��. In all these cases the idea of Christ s divine dignity is equally prominent with that of sonship in relation to a father.) 8 2 4 8 0 0 Compare also 5:18 A ��v� � �� .) (6) ) 9 1 -1 9 0 0 Jesus His) 8 1 -1 9 0 0 (God s) ) 9 1 -1 9 0 0 Son:) 8 1 3 8 0 0 1:7 �x �7�� 8�� 1�� P��.) 8 2 4 8 0 0 The double title brings out the two truths that the blood of Christ can be made available for men and is efficacious.) (7) ) 9 1 -1 9 0 0 His) 8 1 -1 9 0 0 (God s) ) 9 1 -1 9 0 0 Son, His only Son:) 8 1 3 8 0 0 4:9 �x� �1x� �P�� x� ��.) 8 3 4 8 0 0 The uniqueness of the gift is the manifestation of love.) In connexion with these titles it must be added that the title the Son in various forms is eminently characteristic of the first and second Epistles, in which it occurs 24 (or 25) times (22 or 23 + 2), more times than in all the Epistles of St Paul.) It is remarkable that the title Lord (��) is not found in the Epistles 11 1 -1 9 0 “tw://bible.?id=63.1.3|AUTODETECT|” 2 John 3) 8 1 -1 9 0 0 ). It occurs in the narrative of the Gospel and is frequent in the Apocalypse. It occurs also in all the other epistles of the N. T. except that to Titus.) 8 1 4 8 0 0 The absence of the title may perhaps be explained by the general view of the relation of Christ to the believer which is given in the Epistles. The central thought is that of fellowship. For the same reason the conception of external organization is also wanting in the Epistle.)

Westcott's Commentaries

Brooke Foss Westcott (1825–1901) was an English biblical scholar, Bishop of Durham, and Regius Professor of Divinity at Cambridge, best known for his collaboration with F.J.A. Hort in producing the landmark critical edition of the Greek New Testament. His commentaries on the Gospel of John, Hebrews, …

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