1 John 5

Westcott

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!6 1 1 8 0 0 Chapter 5) 6 1 2 8 0 0 2. The Power of the Christian Life: the Victory and Witness of Faith 5 1 -1 9 0 0 5:1 12) 6 1 -1 9 0 0 ).) 6 2 2 8 0 0 The whole of this section is closely connected, but two main thoughts, Faith and Witness, respectively prevail in the opening and dosing verses. Thus it may be divided into two parts,) 1. ) 7 1 -1 9 0 0 The victory of Faith) 6 1 -1 9 0 0 (1 5).) 6 1 2 8 0 0 2. ) 7 1 -1 9 0 0 The Divine Witness) 6 1 -1 9 0 0 (6 12))

1 John 5:1

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!6 1 3 8 0 0

) 7 1 -1 9 0 0 The victory of Faith) 6 1 -1 9 0 0 5 1 -1 9 0 0 5:1 5) 6 1 -1 9 0 0 ).) 6 1 2 8 0 0 In the last section it has been seen that the love of the brethren is enjoined as an essential accompaniment of the love of God. St John now traces the foundations of spiritual kinsmanship. Brethren are united by a common Divine Father. The human condition of this union is faith in Jesus as the Christ. This faith is able to overcome and has potentially overcome every force of the world. The succession of thought is clearly marked.

Faith is the sign of a new life, and the presence of this life involves love for all who share it (1). The reality of this love is shewn by active obedience (2, 3). Such obedience is made possible by the gift of a Divine life, a truth which is affirmed in the abstract, and also in regard to the Life of Christ (4), and in regard to the experience of the believer (5).) 5 1 2 8 0 0 1.) 6 1 -1 9 0 0 The transition froth the former section lies in the thought of brotherhood. Brotherhood is founded on the vital apprehension of the revelation of Christ given by God. It is not then an arbitrary command that he who loves God love his brother also. He must do so. For he consciously shares with every brother the principle of his new being.) 6 3 2 8 0 0 �� A ��] Comp. c. 3:3.) The verb �� is here used for the first time in the epistle in its full and definite sense. In 4:16 it describes a general position with regard to the Divine purpose. In 3:23 it expresses a belief in the truth of the revelation as to Christ. Here it presents that belief in a direct and personal form. He that believeth that Jesus is the Christ not only admits an intellectual truth but enters into a direct relation with the powers of a spiritual order. The command of God (3:23) finds so far an individual accomplishment.) In the former chapter (4:2, 4:15; comp. 2:23), St John has spoken of the confession of Christ in relation to society: here he speaks of faith in relation to the single believer.

The main thought there was of the recognition, here of the essence of the children of God. The forms of confession are given in the most explicit form. The article of faith is given more simply. A living faith carries with it more than the exact terms of specific belief convey 8 1 -1 9 0 “tw://bible.?id=43.11.27|AUTODETECT|” John 11:27) 6 1 -1 9 0 0 ).) 6 1 2 8 0 0 Compare ) 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 5, 10, 13.) 6 1 2 8 0 0 Such faith involves the present action of a new and Divine life, which must have a Divine origin. Comp. ) 8 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” 1 Cor. 12:3) 6 1 -1 9 0 0 . Faith here is regarded simply as the sign of the life which has been given. Nothing is said of the relation between the human and the Divine the faith of man, and the seed of God (3:9) in the first quickening of life. Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.1.12|AUTODETECT|” John 1:12) 6 1 -1 9 0 0 note.) 6 1 2 8 0 0 E�� 8. ��v� A ��] Comp. ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 5 E�� 8. ��v� A �1x� �� . ) 8 1 -1 9 0 “tw://bible.?id=43.20.31|AUTODETECT|” John 20:31) 6 1 -1 9 0 0 E�� 8. ��v� A �� A �1x� �� For the choice of the exact terms of belief here, see 2:22.) 6 2 2 8 0 0 � �� . ��.] See c. 3:9 note.) ��v �� A �. �. ��.] ) 7 1 -1 9 0 0 et omnis qui diligit eum qui genuit) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 and every one that loveth Him that begat) 6 1 -1 9 0 0 & It is assumed that the child will have love for the Author of his being. Love follows directly from life. And in this spiritual connexion love must be directed to the character, and not to the Person apart from the character. It follows therefore that it will be extended to all those to whom the character has been communicated.) 6 2 2 8 0 0 A ��] Augustine brings out the necessary connexion between faith and love (faith in action): cum dilectione, fides Christiani: sine dilectione, fides d�monis.) �x� ��.] The word is used also of the human agent, ) 8 1 -1 9 0 “tw://bible.*?id=57.1.10|AUTODETECT|” Philem. 10) 6 1 -1 9 0 0 .) 6 1 2 8 0 0 �x� ��. � �P��] ) 7 1 -1 9 0 0 eum qui natus est ex eo) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 him that hath been begotten of Him) 6 1 -1 9 0 0 , the child who draws from Him the abiding principle of his life. The singular 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 2) emphasises the direct relation of Father and child, and also of brother and brother. This relation, as here regarded, is personal and not social.) 6 2 2 8 0 0 Throughout the Epistle St John individualises: 2:4 ff., 9 ff., 15, 17, 22 f., 29; 3:3 ff., 9 f., 15, 17.) The idea of Augustine that the reference is to Christ is foreign to the context.) 5 1 2 8 0 0 2.) 6 1 -1 9 0 0 What then, it may be asked, is the sign of this spiritual love which is essentially different from a natural preference? The love of the children of God, such is the answer, is attested by the love of God, that is, by obedience to God. At first sight this answer seems simply to invert the terms of the statement which has been made already. The love of God and the love of the children of God do in fact include each the other. It is equally true to say He who loves God loves the children of God, and to say He who loves the children of God loves God. Either form of love may be made the ground or the conclusion in the argument.

But in reality the test of the love of the brethren given here introduces a new idea. The will of Christians is essentially the will of God (comp. 3:22). The effort to fulfil the commandments of God is consequently the effort to do that which our brethren most desire to be done: the proof of love.) 6 2 2 8 0 0 Bede says well: Ille solus recte proximum diligere probatur quiet Conditoris amore flagrare conspicitur.) It will also be further observed that the passage stands in close connexion with c. 2:3 ) 7 1 -1 9 0 0 in this we perceive that we know Him if we keep His commandments) 6 1 -1 9 0 0 ; and with 3:23 ) 7 1 -1 9 0 0 this is His commandment that we believe the Name & and love one another) 6 1 -1 9 0 0 & (comp. 4:20).) 6 3 2 8 0 0 Obedience to the manifold commandments of God �1 ��), the active fulfilment of Christian duty, is the sign of a knowledge of God: and knowledge of God is love of God.) And again, the one commandment of God (! ��) is that we believe the Name of His Son and love one another.) Here the love of God and obedience in detail, which is identical with it 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 3), is given as the sign of the reality of love for the brethren, who are the children of God.) 6 3 2 8 0 0 This thought that the love of God is obedience to His commandments is the uniting thought in the three passages. It is clearly seen through this how we can say (now more completely than before): We love God and keep His commandments, and therefore we love the brethren ; or We love the brethren, and therefore we love God and keep His commandments. Whichever proposition is established, the other follows from it. Comp. c. 1:3.) At the same time the transference of the test of the love of the brethren to a spiritual region enables the believer to discern (��) the reality of his love in spite of the many differences which separate him from the object of it under the conditions of earthly life.) � �� …] ) 7 1 -1 9 0 0 in this) 6 1 -1 9 0 0 & The perception comes not as a conviction drawn from a state of obedient love � ��, ) 7 1 -1 9 0 0 from this) 6 1 -1 9 0 0 ), but in the very exercise of the feeling. The this, as elsewhere, seems to look backward at once and forward, to the fact and to the manifestation of the love of God. Comp. 2:3 note.) 6 1 2 8 0 0 ��] ) 7 1 -1 9 0 0 cognoscimus) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 we know, perceive) 6 1 -1 9 0 0 . The conviction is brought home to us in the present interpretation of the facts of life. Compare 2:3 note, 5, 18; 3:24 7 1 -1 9 0 0 scimus) 6 1 -1 9 0 0 ); 4:13 7 1 -1 9 0 0 intellegimus) 6 1 -1 9 0 0 ); and contrast the use of �4�� in 3:2, 3:5, 3:14 f.; 5:15, 5:18 ff. 7 1 -1 9 0 0 scimus, scitis) 6 1 -1 9 0 0 ). See ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 18 note. The use of E�� brings into prominence the immediate and continuous exercise of this power of knowledge.) 6 2 2 8 0 0 ��] The love which is spoken of is that of Christian for Christian as Christian, a feeling which has to be distinguished from human affection. Of this love, which belongs to the spiritual sphere, love to God, that is obedience to God, is necessarily a final criterion.) �p �� .] ) 7 1 -1 9 0 0 natos Dei) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 the children of God) 6 1 -1 9 0 0 . Comp. 3:1 note. St John does not say brethren here, because the argument turns upon the relation of Christians to God and not upon their relation to one another. At the same time the plural follows naturally on the singular of ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0

Then the thought was of the individual realisation of the divine sonship: here the thought is of the general, social, duty.) 6 1 2 8 0 0 This is the only place where E�� occurs in the Epistles of St John. With the present conj. it expresses either an action repeated indefinitely 8 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” John 8:44) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.9.5|AUTODETECT|” 9:5) 6 1 -1 9 0 0 , &c.), or an action at an indefinite time regarded as actually going on 8 1 -1 9 0 “tw://bible.?id=43.7.27|AUTODETECT|” John 7:27) 6 1 -1 9 0 0 ��, contrast ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 31 �� 16:21 �� followed by ��). Comp. ) 8 1 -1 9 0 “tw://bible.?id=46.15.24|AUTODETECT|” 1 Cor. 15:24) 6 1 -1 9 0 0 ��, ��).) 6 1 2 8 0 0 E�� … ��] ) 7 1 -1 9 0 0 cum & diligamus) 6 1 -1 9 0 0 , V. The literal rendering whenever we love makes the meaning clear. Each act of love to God, that is practically, each act of obedience, carries with it the fresh conviction of true love to the children of God. �� 8 1 -1 9 0 “tw://bible.?id=43.13.35|AUTODETECT|” John 13:35) 6 1 -1 9 0 0 ) gives the general condition: ��, the particular and repeated fulfilment of it.) 6 1 2 8 0 0 The change of order (comp. 3:4) in the objects (��. �p ��, E�� x� �. ��. ��v �p� ��. ��.) corresponds with a natural change in emphasis: We know that we love the brethren, when God is the end of our affection and His commands the guide of our action. In other cases where the object stands before the verb a similar shade of meaning is seen: ) 7 1 -1 9 0 0 e.g.) 6 1 -1 9 0 0 2:20; 4:9, 4:12; 5:9.) 6 1 2 8 0 0 ��v �p� ��. �P�� .] ) 7 1 -1 9 0 0 et mandata eius faciamus) 6 1 -1 9 0 0 V., and ) 7 1 -1 9 0 0 do His commandments) 6 1 -1 9 0 0 . This clause brings the love of God into the region of active life. The phrase itself is unique 8 1 -1 9 0 “tw://bible.?id=66.22.14|AUTODETECT|” Apoc. 22:14) 6 1 -1 9 0 0 is a false reading); and seems to be chosen in order to express the active energy of obedience as positive and not only negative. Comp. c. 1:6 �. �t� �� note.) 6 1 2 8 0 0 Augustine follows out his false interpretation of him that is begotten of Him in ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 1 by a striking application here: Filios Dei dixit qui Filium Dei paulo ante dicebat, quia filii Dei corpus sunt unici Filii Dei; et cam ille caput nos membra unus est Filius Dei.) 6 1 2 8 0 0 He also adds a wider application of the principle: Omnes homines, etiam inimicos vestros, diligatis, non quia sunt fratres, sed ut fratres sint; ut semper fraterno amore flagretis sive in fratrem factum, sive in inimicum ut frater fiat diligendo.) 5 1 2 8 0 0 3.) 6 1 -1 9 0 0 �U�� …] ) 7 1 -1 9 0 0 for this) 6 1 -1 9 0 0 & The words give an explanation of the second clause 7 1 -1 9 0 0 and do His commandments) 6 1 -1 9 0 0 ) in the former verse. Love of God can only be shewn in the effort to fulfil His will. Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.14.15|AUTODETECT|” John 14:15) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.14.21|AUTODETECT|” 14:21) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.14.31|AUTODETECT|” 14:31) 6 1 -1 9 0 0 .) 6 1 2 8 0 0 5�� … �� v …] ) 7 1 -1 9 0 0 ut custodiamus) 6 1 -1 9 0 0 V. The love of God is not simply the keeping (��, �x ��) of the commandments of God, but rather a continuous and watchful endeavour to observe them. Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.6.29|AUTODETECT|” John 6:29) 6 1 -1 9 0 0 5�� , 17:3 5�� .: ) 8 1 -1 9 0 “tw://bible.?id=63.1.6|AUTODETECT|” 2 John 6) 6 1 -1 9 0 0 . And the nature of the commandments is not such as to crush the freedom and spontaneity of love. They are not ) 7 1 -1 9 0 0 grievous) 6 1 -1 9 0 0 , heavy ��, gravia V.), an oppressive and exhausting burden. Compare ) 8 1 -1 9 0 “tw://bible.?id=40.11.30|AUTODETECT|” Matt. 11:30) 6 1 -1 9 0 0 �x �� , and contrast ) 8 1 -1 9 0 “tw://bible.?id=40.23.4|AUTODETECT|” Matt. 23:4) 6 1 -1 9 0 0 �� .) 5 1 2 8 0 0 4.) 6 1 -1 9 0 0 E�� …] ) 7 1 -1 9 0 0 because) 6 1 -1 9 0 0 & Comp. 2:19 note. The fact that the divine commandments are not a burden is not established by a consideration of their character. In themselves they are difficult 8 1 -1 9 0 “tw://bible.?id=44.14.22|AUTODETECT|” Acts 14:22) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 6 1 -1 9 0 0 ). To love the brethren is not a light thing. But with the commandment comes also the power of fulfilment. Natural taste, feeling, judgment may check spiritual sympathy; but every faculty and power which is quickened by God is essentially stronger than the world and realises its victory at once.) 6 2 2 8 0 0 In the development of the thought St John passes from the abstract (�� x ��.) to the concrete and personal (�� A ��), through the decisive history in which the truth was once for all absolutely realised (! �� ! ��).) �� x ��.] St John chooses the abstract form 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 1 �x� ��.) in order to convey an universal truth. The thought is not so much of the believer in his unity, nor of the Church, but of each element included in the individual life and in the life of the society. Compare ) 8 1 -1 9 0 “tw://bible.?id=43.3.6|AUTODETECT|” John 3:6) 6 1 -1 9 0 0 �x ��. and ) 8 1 -1 9 0 “tw://bible.?id=43.3.8|AUTODETECT|” John 3:8) 6 1 -1 9 0 0 �� A ��.) 6 1 2 8 0 0 �� x� �.] ) 7 1 -1 9 0 0 conquers the world) 6 1 -1 9 0 0 not hath conquered (c. 2:13 f., 4:4), nor yet will conquer in a struggle which is present and continuous. Under the title the world St John gathers up the sum of all the limited, transitory powers opposed to God which make obedience difficult. It is by the introduction of the spiritual, the eternal, that we obtain a true standard for things, and so can overcome the temptations which spring out of a narrow, earthly, temporal estimate. And this holds good not only of man as a whole but of each power and faculty with which he is endowed. Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 6 1 -1 9 0 0 .) 6 2 2 8 0 0 ��v �U�� …] The certainty of the victory of that which partakes of the Divine is illustrated by a view of the nature of the victory itself. The victory which the Christian is ever winning is the individual appropriation of a victory gained once for all.) ! �� … ! �� !��] ) 7 1 -1 9 0 0 the victory & our faith) 6 1 -1 9 0 0 . The word �� occurs here only in the N.T., and �� here only in St John s Epistles. �� is not found in St John s Gospel. It occurs in the Apocalypse: 2:13, 2:19; 13:10; 14:12. In 2:13, 14:12 it appears to be used objectively for the faith of Christ, as embodied in a confession : in 2:19, 13:10, it is the subjective spirit of the true believer . Here the sense is fixed by the context. Our faith is the faith which is summed up in the confession that Jesus is the Christ, the Son of God. The Life represented by that creed was the victory over the world as Christ Himself interpreted it 8 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 6 1 -1 9 0 0 ). To hold that faith, to enter into the meaning and the power of that conquest through apparent failure, is to share in its triumph. Our faith is not merely victorious: it is the embodiment of ) 7 1 -1 9 0 0 the victory which overcame the world) 6 1 -1 9 0 0 . Thus the aorist 7 1 -1 9 0 0 auS vincit) 6 1 -1 9 0 0 V., inadequately) receives its full force. The victory of Christ was gained upon a narrow field, but it was world-wide in its effects. Comp. Ign. ) 7 1 -1 9 0 0 ad Sin.) 6 1 -1 9 0 0 10 ! �� , 8�� , and ) 8 1 -1 9 0 “tw://bible.?id=51.2.2|AUTODETECT|” Col. 2:2) 6 1 -1 9 0 0 �0� �� , ��.) 5 1 2 8 0 0 5.) 6 1 -1 9 0 0 �� …] At length the question becomes directly personal. St John appeals to the experience of those whom he addresses. The single believer (A ��) takes the place of the abstract element (�x ��), and of the absolute force (! ��). The victory of the divine principle is, as he triumphantly claims, actually realised in the victory of the Christian.) 6 2 2 8 0 0 �� … �0 �� …] Compare 2:22. The personal victory is regarded in its course (A ��), as the representative victory was regarded in its completion (! �. ! ��).) E�� 8. ��v� A �1. �� .] Comp. ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0
By the use of the title the Son of God in connexion with the human name, ) 7 1 -1 9 0 0 Jesus) 6 1 -1 9 0 0 , the antithesis involved in the faith is expressed in the sharpest form. There is a similar passage from the Christ to the Son in 2:22 ff.) 6 1 3 8 0 0
) 7 1 -1 9 0 0 The Divine Witness) 6 1 -1 9 0 0 5 1 -1 9 0 0 5:6 12) 6 1 -1 9 0 0 ).) 6 1 2 8 0 0 The victory of Faith has been shewn to lie in the confession of Jesus as the Son of God. St John now goes on to unfold the character (6 8), and the effectiveness (9 12), of the witness by which this confession is sustained and justified.) 5 1 2 8 0 0 6 8.) 6 1 -1 9 0 0 The character of the witness to the substance of the Christian Faith is laid open by a consideration of the historical witness which is of ferred to men in the Life of Christ, and in the life of the Church 7 1 -1 9 0 0 a, b) 6 1 -1 9 0 0 ); of the divine principle of witness 7 1 -1 9 0 0 c) 6 1 -1 9 0 0 ); and of the personal witnesses(7, 8).) 5 1 2 8 0 0 6.) 6 1 -1 9 0 0 The two parts of the historical witness to Christ are distinguished by the different forms in which the common outward symbols are used in corresponding clauses. He came ) 7 1 -1 9 0 0 by water and blood) 6 1 -1 9 0 0 , and again ) 7 1 -1 9 0 0 not in the water only, but in the water and in the blood) 6 1 -1 9 0 0 . ) 6 1 2 8 0 0 �W�� …] The pronoun goes back to the subject of the last sentence. ) 7 1 -1 9 0 0 This) 6 1 -1 9 0 0 Jesus, who has been affirmed to be the Son of God, ) 7 1 -1 9 0 0 is He that came) 6 1 -1 9 0 0 & The compound title at the end of the clause, ) 7 1 -1 9 0 0 Jesus Christ) 6 1 -1 9 0 0 , emphasises the truth which is established by the manner of the coming of Jesus : ) 7 1 -1 9 0 0 This is He that came) 6 1 -1 9 0 0 & and whose Divine Office is expressed by the full name which He bears, even ) 7 1 -1 9 0 0 Jesus Christ) 6 1 -1 9 0 0 .) 6 1 2 8 0 0 A �� …] ) 7 1 -1 9 0 0 He that came) 6 1 -1 9 0 0 & The verb is used with a clear reference to the technical sense of he that cometh 8 1 -1 9 0 “tw://bible.?id=40.11.3|AUTODETECT|” Matt. 11:3) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=42.7.19|AUTODETECT|” Luke 7:19) 6 1 -1 9 0 0 f.; comp. ) 8 1 -1 9 0 “tw://bible.?id=43.1.15|AUTODETECT|” John 1:15) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.1.1|AUTODETECT|”

6 1 -1 9 0 0 :27; ) 8 1 -1 9 0 “tw://bible.?id=43.6.14|AUTODETECT|” 6:14) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.11.27|AUTODETECT|” 11:27) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.12.13|AUTODETECT|” 12:13) 6 1 -1 9 0 0 ; see also ) 8 1 -1 9 0 “tw://bible.?id=43.1.30|AUTODETECT|” John 1:30) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.10.8|AUTODETECT|” 10:8) 6 1 -1 9 0 0 ). Thus He that came is equivalent to He that fulfilled the promises to the fathers, as the Saviour sent from God. Comp. 2:18 note.) 6 1 2 8 0 0 �� U�� v �5��] ) 7 1 -1 9 0 0 per aquam et sanguinem) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 by (through) water and blood) 6 1 -1 9 0 0 . The sense of ) 7 1 -1 9 0 0 He that came) 6 1 -1 9 0 0 , which distinctly points to a past historic fact, determines that these terms also must have a historic meaning, and refer to definite events characteristic of the manner in which the Lord fulfilled His office upon earth. He came He was shewn to be the Christ by water and blood. Water and blood contributed in some way to reveal the nature and the fulfilment of His work.) 6 2 2 8 0 0 There can be no doubt that the Death upon the Cross satisfies the conception of coming by blood. By so dying the Lord made known His work as Redeemer; and opened the fountain of His life to men. Comp. Additional Note on 1:7.) The coming by water, which naturally corresponds to this final act of sacrifice, is the Baptism, whereby the Lord declared His purpose ) 7 1 -1 9 0 0 to fulfil all righteousness) 6 1 -1 9 0 0 8 1 -1 9 0 “tw://bible.?id=40.3.15|AUTODETECT|” Matt. 3:15) 6 1 -1 9 0 0 ). The water, by Christ s voluntary acceptance of the Baptist s ministry, became the means through which the divine purpose was fulfilled 8 1 -1 9 0 “tw://bible.?id=40.3.17|AUTODETECT|” Matt. 3:17) 6 1 -1 9 0 0 ). The Baptist was sent baptizing in water that Christ might be made manifest 8 1 -1 9 0 “tw://bible.?id=43.1.31|AUTODETECT|” John 1:31) 6 1 -1 9 0 0 ). Even in the case of the Lord Baptism is shewn to have been the external condition of the descent and abiding of the Holy Spirit 8 1 -1 9 0 “tw://bible.?id=43.1.33|AUTODETECT|” John 1:33) 6 1 -1 9 0 0 f.); and by His Baptism Christ fulfilled for the humanity which He took to Himself, though not for Himself, the condition of regeneration.) 6 1 2 8 0 0 But we cannot stop at the reference to the cardinal events in the Lord s Life whereby He came by water and blood in the fulfilment of His historic work. While He hung upon the Cross, dead in regard to mortal life, but still living 8 1 -1 9 0 “tw://bible.?id=43.19.34|AUTODETECT|” John 19:34) 6 1 -1 9 0 0 note), He came again by water and blood. The issue of blood and water from His side evidently indicated that He henceforth became for men the source of blessing symbolised by the twofold stream, and realised in His own human life by Baptism and Death upon the Cross. The one historic coming was shewn to be the foundation of a continuous spiritual coming; and St John saw in this the subject of the crucial testimony which he had to give 8 1 -1 9 0 “tw://bible.?id=43.19.35|AUTODETECT|” John 19:35) 6 1 -1 9 0 0 ).) 6 1 2 8 0 0 Compare the fragment of Claudius Apollinaris 7 1 -1 9 0 0 Rell.) 6 1 -1 9 0 0 1:161) A �� P�� p �� U�� v �7��, �� v �� (the Gospel of the Incarnate Word and the sanctifying presence of the Spirit).) 6 3 2 8 0 0 This exceptional note of the Evangelist seems to place the reference here to the significant fact recorded in the Gospel beyond question. The readers of the Epistle could not but be familiar with the incident either from the oral or from the written teaching of the Apostle; and conscious of the stress which he laid upon it, as the confirmation of Christian faith, they could not fail to recall it here.) Compare Bede: Nec reticendum quod in hoe quoque sanguis et aqua testimonium illi dederunt quod do latere mortui vivaciter effluxerunt, quod erat contra naturam corporum mortuorum, atque ob id mysteriis aptum et testimonio veritatis fuit congruum, videlicet insinuans quia et ipsum Domini corpus melius post mortem esset victurum resuscitatum in gloria et ipsa mors illius nobis vitam donaret.) Such an extension of the meaning of water and blood appears to be implied in the words that follow: ) 7 1 -1 9 0 0 not in the water only, but in the water and in the blood) 6 1 -1 9 0 0 , followed by the reference to the present witness of the Spirit. The change of the preposition, the use of the article, and the stress laid on actual experience, shew that St John is speaking of a continuation of the first coming under some new but analogous form. Further, it is to be noticed that what was before spoken of in its unity (�� U. ��v �5.) is now spoken of in its separate parts (� �� U. ��v � �� 5�.). The first proof of the Messiahship of Jesus lay in His complete historical fulfilment of Messiah s work once for all in bringing purification and salvation: that proof is continued in the experience of the Church in its two separate parts.) 6 1 2 8 0 0 Thus we are led to the ideas which underlie the two sacraments, and which are brought home to us in and through them: the ideas which in their most general form are laid open in ) 8 1 -1 9 0 “tw://bible.?id=43.3.4|AUTODETECT|” John 3, 4) 6 1 -1 9 0 0 . It is through Christ s coming by water and blood, and His Life through Death, that the life of the Spirit and the cleansing and support of our human life in all its fulness are assured. The actual experience of these blessings is the abiding witness of the Church to Him.) 6 1 2 8 0 0 Bede, probably following Augustine, whose Commentary is not extant after ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 3, well combines the historic and sacramental references: ) 7 1 -1 9 0 0 Qui venit per aquam et sanguinem) 6 1 -1 9 0 0 , aquam videlicet lavacri et sanguinem su� passionis: non solum baptizari propter nostram ablutionem dignatus est, ut nobis baptismi sacramentum consecraret ac traderet, verum etiam sanguinem suum dedit pro nobis, sun nos passione redimens, cujus sacramentis semper refecti nutriremur ad salutem.) 6 2 2 8 0 0 �� … � …] The historic Mission of Christ the pledge of His Presence was established through the cardinal events of His Ministry. The abiding presence of Christ the issue of His Mission is realised in that which is appointed to perpetuate the power of His work. The one preposition marks the means by which Christ s office was revealed: the other the sphere in which He continues to exercise it.) �� U�� v �5�.] The order is significantly changed from that in the Gospel 7 1 -1 9 0 0 blood and water) 6 1 -1 9 0 0 ). The order in the Gospel is (so to speak) the order of the divine gift: the full power of human life comes first: that in the Epistle is the order of the human appropriation of the gift.) 6 1 2 8 0 0 The symbolism of blood as representing the natural human life sacrificed and so made available for others, has been already touched upon. In contrast with this, water represents the power of the spiritual life: ) 8 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” John 3:5) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.4.14|AUTODETECT|” 4:14) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.7.38|AUTODETECT|” 7:38) 6 1 -1 9 0 0 8 1 -1 9 0 “tw://bible.?id=38.14.8|AUTODETECT|” Zech. 14:8) 6 1 -1 9 0 0 ). Comp. ) 8 1 -1 9 0 “tw://bible.?id=66.21.6|AUTODETECT|” Apoc. 21:6) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=66.22.1|AUTODETECT|” 22:1) 6 1 -1 9 0 0 , 22:17.) 6 1 2 8 0 0 �P� � �� U�. �.] ) 7 1 -1 9 0 0 not in the water only) 6 1 -1 9 0 0 . The reference is probably to such teachers as Iren�us mentions (1:26, 1): [Cerinthus docuit] post baptismum descendisse in eum (Iesum) ab ea principalirate qu� est super omnia Christum figura columb�; et tunc annunciasse incognitum Patrein et virtutes perfecisse: in fine antem revolasse irerum Christran de Jesu et Jesum passurn ease et resurrexisse; Christum antem impassibilem perseverasse, existentem spiritalem. In some form or other the same kind of error is always repeating itself. The spiritual life is exalted into an undue supremacy, to the neglect of the redemption of the earthly life.) 6 2 2 8 0 0 For this reason St John says �P� � �� U�. ��, and not �P �� U�. ��. He contradicts a false view of Christ s abiding work and not only a false view of Christ s Person in Himself.) �� x �� …] ) 7 1 -1 9 0 0 and the Spirit) 6 1 -1 9 0 0 & In the words which immediately precede St John has indicated a present action of Christ. He now shews how the reality of that action is established. ) 7 1 -1 9 0 0 The Spirit) 6 1 -1 9 0 0 the Divine Spirit ) 7 1 -1 9 0 0 is that which witnesseth) 6 1 -1 9 0 0 , not which witnessed 8 1 -1 9 0 “tw://bible.?id=64.1.6|AUTODETECT|” 3 John 6) 6 1 -1 9 0 0 ), or which hath witnessed 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 9). His testimony is given now and uninterruptedly. Such witness is the peculiar office of the Spirit 8 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” John 14:26) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.15.26|AUTODETECT|” 15:26) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.16.8|AUTODETECT|” 16:8) 6 1 -1 9 0 0 ff). By this it is that men are enabled to pierce beneath the external phenomena and the external rites to their innermost meaning. Nothing is said of the substance of the witness or of those to whom it is given. These details are included in the idea of the Spirit s witness. He speaks of Divine Truth; and He speaks to the souls of believers.) 6 1 2 8 0 0 Thus there is, as will be seen, a striking parallelism between the office of Christ and the office of the Spirit. ) 7 1 -1 9 0 0 Jesus is He that came) 6 1 -1 9 0 0 , once for all fulfilling the Messiah s work; and ) 7 1 -1 9 0 0 the Spirit is that which beareth witness) 6 1 -1 9 0 0 , ever applying and interpreting His Mission and His gifts.) 6 1 2 8 0 0 E�� x �� …] ) 7 1 -1 9 0 0 quoniam (quod) Christus) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 because the Spirit) 6 1 -1 9 0 0 & The conjunction (E��) has been interpreted both as giving the substance 7 1 -1 9 0 0 that) 6 1 -1 9 0 0 ) and as giving the reason 7 1 -1 9 0 0 because) 6 1 -1 9 0 0 ) of the testimony. The former translation gives no tolerable sense unless the Latin reading of ) 7 1 -1 9 0 0 Christ) 6 1 -1 9 0 0 for ) 7 1 -1 9 0 0 the Spirit) 6 1 -1 9 0 0 is adopted. But the sense thus gained is foreign to the context. While then we take the translation ) 7 1 -1 9 0 0 because) 6 1 -1 9 0 0 as certainly right, the meaning of the word is ambiguous here. It may mean: The Spirit gives the witness (1) ) 7 1 -1 9 0 0 because) 6 1 -1 9 0 0 it is essentially ) 7 1 -1 9 0 0 fitted) 6 1 -1 9 0 0 to do so: or (2) ) 7 1 -1 9 0 0 because) 6 1 -1 9 0 0 by its essential nature it is ) 7 1 -1 9 0 0 constrained) 6 1 -1 9 0 0 to do so. Perhaps the one idea passes into the other, so that it is not necessary to distinguish them sharply. In that which is Divine, nature and office coincide.) 6 1 2 8 0 0 �x ��. �� ! �.] ) 7 1 -1 9 0 0 the Spirit is the Truth) 6 1 -1 9 0 0 . Just as Christ is the Truth 8 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 6 1 -1 9 0 0 ), so the Spirit sent in Christ s name is the Truth. The Spirit cannot but make known, as men can bear the revelation, that which is eternal and absolute in changing phenomena. That which is is in virtue of the Spirit, in virtue of Christ 8 1 -1 9 0 “tw://bible.?id=51.1.15|AUTODETECT|” Col. 1:15) 6 1 -1 9 0 0 ff.).) 6 1 2 8 0 0 Bede has a vigorous note on the Latin reading 7 1 -1 9 0 0 Christus est veritas) 6 1 -1 9 0 0 ): Quia ergo Spiritus Jesum Christum esse veritatem testatur, ipse se veritatem cognominat, Baptista ilium veritatem pr�dicat, Filius tonitrui veritatem evangelizat: taceant blasphemi qui hunc phantasma esse dogmatizant; pereant de terra memorize eorum qui eum vel Deum vel hominem esse verum denegant.) 5 1 2 8 0 0 7, 8.) 6 1 -1 9 0 0 E�� 0�� …] ) 7 1 -1 9 0 0 Because three are they) 6 1 -1 9 0 0 & This clause appears to give the reason for the main proposition in ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 5, that Jesus is the Son of God, a truth briefly expressed and affirmed by His full Name, Jesus Christ. What has been said in ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 6 ) 7 1 -1 9 0 0 this is He that came) 6 1 -1 9 0 0 prepares the way for the assertion of this complete personal testimony, adequate according to the human standard: ) 8 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” Deut. 19:15) 6 1 -1 9 0 0 ; comp. ) 8 1 -1 9 0 “tw://bible.?id=43.8.17|AUTODETECT|” John 8:17) 6 1 -1 9 0 0 ff. The stress laid by the order upon three emphasises this thought of the fulness of the number of the witnesses, and the consequent certainty of that which they affirm. The faith in Jesus as the Christ, the Son of God is reasonable according to the ordinary laws of belief.) 6 1 2 8 0 0 It seems to be less natural to regard the clause as a confirmation of the words which immediately precede. The ground of the Spirit s witness is given perfectly in the declaration of His Nature and Office as the Truth. Yet it is possible that the E�� may simply explain the addition of the Spirit: besides the Water and the Blood, there is yet another witness; ) 7 1 -1 9 0 0 because three are they that bear witness) 6 1 -1 9 0 0 . ) 6 1 2 8 0 0 �� … �1 ��] The passage from the neuter �x �� to the masculine �1 �� marks the different aspect under which the witness is now regarded, as a personal witness. The transition is made through the Spirit, who is regarded both as a power and as a person: comp. ) 8 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” John 14:26) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.15.26|AUTODETECT|” 15:26) 6 1 -1 9 0 0 , �x �� … E … ��. Just as the Spirit is found to be personal in His work with men, so also the water and the blood speak personally through those in whom their efficacy is realised.) 6 1 2 8 0 0 �1 ��.] The participle, as distinguished from the noun �1 �� 8 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=44.2.32|AUTODETECT|” 2:32) 6 1 -1 9 0 0 , &c.), expresses the actual delivery of the witness, and this is a present, continuous, action. The witness here is considered mainly as the living witness of the Church and not as the historical witness of the Gospels. Through believers these three, the Spirit and the Water and the Blood, perform a work not for believers only but for the world 8 1 -1 9 0 “tw://bible.?id=43.17.20|AUTODETECT|” John 17:20) 6 1 -1 9 0 0 ff.).) 5 1 2 8 0 0 8.) 6 1 -1 9 0 0 �x ��] The Spirit has a twofold office, one corresponding with that of Christ (�W�� A �� … �x �� x �� …); and the other coordinate with that of the power of spiritual life and the power of redemption brought by Christ (�x �., �x U��, �x �7��). In this latter connexion it must be remembered that the Spirit is the sign of the glory of the Risen Christ; ) 8 1 -1 9 0 “tw://bible.?id=43.7.39|AUTODETECT|” John 7:39) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.16.7|AUTODETECT|” 16:7) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=44.2.32|AUTODETECT|” Acts 2:32) 6 1 -1 9 0 0 f. Thus the Spirit, with the Water and Blood, completes the witness to the Incarnation as a Fact no less than as an open source of blessing. For the witness of the Spirit see ) 8 1 -1 9 0 “tw://bible.?id=44.5.32|AUTODETECT|” Acts 5:32) 6 1 -1 9 0 0 .) 6 1 2 8 0 0 �1 �� 0� �x � �0��] ) 7 1 -1 9 0 0 the three are for the one) 6 1 -1 9 0 0 . The subject is emphatically repeated to mark the unity of the object. The three personal witnesses are turned to the one absolute end, to establish the one Truth 7 1 -1 9 0 0 the one) 6 1 -1 9 0 0 , not simply ) 7 1 -1 9 0 0 one) 6 1 -1 9 0 0 ), that definite Truth which is everywhere present through the Epistle. The idea is not that of simple unanimity in the witnesses (�0� � �6��), but that of their convergence (so to speak) on the one Gospel of Christ come in the flesh, to know which is eternal life.) 6 1 2 8 0 0 With the phrase �0� �x � �6�� may be contrasted � �6�� ) 8 1 -1 9 0 “tw://bible.?id=43.10.30|AUTODETECT|” John 10:30) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.17.21|AUTODETECT|” 17:21) 6 1 -1 9 0 0 f.; ) 8 1 -1 9 0 “tw://bible.?id=46.3.8|AUTODETECT|” 1 Cor. 3:8) 6 1 -1 9 0 0 ; �� 0� � ) 8 1 -1 9 0 “tw://bible.?id=43.17.23|AUTODETECT|” John 17:23) 6 1 -1 9 0 0 ; �� 0� � ) 8 1 -1 9 0 “tw://bible.?id=43.11.52|AUTODETECT|” John 11:52) 6 1 -1 9 0 0 .) 5 1 2 8 0 0 9 12.) 6 1 -1 9 0 0 St John goes on from considering the character of the witness to Christ to consider its effectiveness. It is a divine witness (9): it is a human, internal witness (10): it is a witness realised in a present life (11), in fellowship with the Son (12).) 6 1 2 8 0 0 ��.) 9 1 1 8 0 0
7 1 -1 9 0 0 Every one that believes that Jesus is the Christ is begotten of God, and every one that loveth him that begat loveth him that is begotten of him) 6 1 -1 9 0 0 . ) 9 1 -1 9 0 0
7 1 -1 9 0 0 In this we know that we love the children of God, when we love God and do his commandments;) 6 1 -1 9 0 0 ) 9 1 -1 9 0 0
7 1 -1 9 0 0 for this is the love of God, that we observe his commandments, and his commandments are not grievous;) 6 1 -1 9 0 0 ) 9 1 -1 9 0 0
7 1 -1 9 0 0 because everything that is begotten of God overcometh the world; and this is the victory that overcame the world, even our faith) 6 1 -1 9 0 0 . ) 9 1 -1 9 0 0
6 1 -1 9 0 0 [) 7 1 -1 9 0 0 Yea) 6 1 -1 9 0 0 , ] ) 7 1 -1 9 0 0 who is he that overcometh the world but he that believeth that Jesus is the Son of God?) 9 1 1 8 0 0
7 1 -1 9 0 0 This is He that came by water and blood, Jesus Christ; not in the water only, but in the water and in the blood. And the Spirit is that which beareth witness, because the Spirit is the Truth) 6 1 -1 9 0 0 . ) 9 1 -1 9 0 0
7 1 -1 9 0 0 Because three are they that bear witness) 6 1 -1 9 0 0 , ) 9 1 -1 9 0 0
7 1 -1 9 0 0 the Spirit and the water and the blood; and the three are for the one) 6 1 -1 9 0 0 .) 9 1 2 8 0 0
7 1 -1 9 0 0 If we receive the witness of men, the witness of God is greater, because this is the witness of God, that He hath borne witness concerning His ) 10 1 -1 9 0 “tw://bible.?id=22.1.0|AUTODETECT|” Son) 8 1 -1 9 0 “tw://bible.?id=22.1.0|AUTODETECT|” . ) 11 1 -1 9 0 “tw://bible.*?id=22.1.0|AUTODETECT|”
9 1 -1 9 0 0
7 1 -1 9 0 0 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made Him a liar, because he hath not believed on the witness which God hath borne concerning His ) 10 1 -1 9 0 “tw://bible.?id=22.1.0|AUTODETECT|” Son) 8 1 -1 9 0 “tw://bible.?id=22.1.0|AUTODETECT|” . ) 11 1 -1 9 0 “tw://bible.*?id=22.1.0|AUTODETECT|”
9 1 -1 9 0 0
7 1 -1 9 0 0 And this is the witness, that God gave us eternal life, and this life is in His ) 10 1 -1 9 0 “tw://bible.?id=22.1.0|AUTODETECT|” Son) 8 1 -1 9 0 “tw://bible.?id=22.1.0|AUTODETECT|” . ) 11 1 -1 9 0 “tw://bible.*?id=22.1.0|AUTODETECT|”
5 1 -1 9 0 0 9.) 6 1 -1 9 0 0 �0 �t� �. �. ��. ��.] ) 7 1 -1 9 0 0 Si & accipimus) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 If we receive) 6 1 -1 9 0 0 & This is assumed as unquestioned: c. 3:13. The threefold witness of which St John has spoken, simply as being threefold, satisfies the conditions of human testimony. Much more then, he argues, does a threefold divine witness meet all claims; and such a witness, it is implied, we have in the witness of the Spirit, the water and the blood. This witness therefore is greater than the witness of men in regard to its authority: ) 8 1 -1 9 0 “tw://bible.?id=43.5.36|AUTODETECT|” John 5:36) 6 1 -1 9 0 0 . Comp. c. 3:20; 4:4.) 6 1 2 8 0 0 For ��. ��. see ) 8 1 -1 9 0 “tw://bible.?id=43.3.11|AUTODETECT|” John 3:11) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.*?id=43.3.32|AUTODETECT|”
6 1 -1 9 0 0 f.; ) 8 1 -1 9 0 “tw://bible.?id=43.5.34|AUTODETECT|” 5:34) 6 1 -1 9 0 0 .) 6 2 2 8 0 0 The form of the argument is irregular. Instead of completing the sentence on the same type as he began, much more shall we receive the witness of God, St John states that which is the ground of this conclusion, the witness of God is greater. ) E�� U�� … E�� …] ) 7 1 -1 9 0 0 quoniam hoc est) 6 1 -1 9 0 0 .. ) 7 1 -1 9 0 0 quia) 6 1 -1 9 0 0 & V., ) 7 1 -1 9 0 0 because this is) 6 1 -1 9 0 0 & ) 7 1 -1 9 0 0 that) 6 1 -1 9 0 0 & The words look backward and forward. This triple witness which has been described, and which is now defined further to be a witness of God concerning His Son: this is the final form of the witness of God.) 6 2 2 8 0 0 The witness was open and visible to the world in the general effect of Christ s death and the pouring out of the Spirit: so much was unquestionable.) The first conjunction 7 1 -1 9 0 0 because) 6 1 -1 9 0 0 ) does not give the ground of the superior authority of the divine witness, that is taken for granted, but the ground for appealing to it. Such a witness has been given, and therefore we appeal to it.) 6 3 2 8 0 0 The second E�� is ambiguous. It may be (1) parallel with the former one: because this is the witness of God, because, I say, He hath borne witness & ; or, it may be (2) explanatory of the ��: because this is the witness of God, even that He hath borne witness & ; or again (3) the word may be the relative (E ��): because this is the witness of God, even that which He hath witnessed. & ) No one of the explanations is without difficulty. Against (2) it may be urged that it is strange to insist on the idea that the witness of God lies in the fact that He hath witnessed concerning His Son.) The usage of St John and of the Apostolic writers generally is against (3); though perhaps reference may be made to 3:20; ) 8 1 -1 9 0 “tw://bible.?id=43.8.25|AUTODETECT|” John 8:25) 6 1 -1 9 0 0 . [In ) 8 1 -1 9 0 “tw://bible.?id=40.18.28|AUTODETECT|” Matt. 18:28) 6 1 -1 9 0 0 �4 ��.]) 6 2 2 8 0 0 The usage of St John (c. 1:5; 5:11, 5:14) is equally against (1).) On the whole it is best to take the clause as explanatory of �U��: because this is the witness of God, even the fact that He hath borne witness concerning His Son. God has spoken; and His message is the witness to the Incarnation. Comp. ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 11.) 6 1 2 8 0 0 ��] ) 7 1 -1 9 0 0 testificatus est) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 hath witnessed) 6 1 -1 9 0 0 . The form is to be distinguished from witnesseth and witnessed. ) 6 1 2 8 0 0 �� ) 8 1 -1 9 0 “tw://bible.?id=43.1.34|AUTODETECT|” John 1:34) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.3.26|AUTODETECT|” 3:26) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.5.33|AUTODETECT|” 5:33) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.*?id=43.5.5|AUTODETECT|”
6 1 -1 9 0 0 :37; ) 8 1 -1 9 0 “tw://bible.?id=43.19.35|AUTODETECT|” 19:35) 6 1 -1 9 0 0 . 8 1 -1 9 0 “tw://bible.?id=58.11.5|AUTODETECT|” Hebr. 11:5) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=64.1.12|AUTODETECT|” 3 John 12) 6 1 -1 9 0 0 .)) 6 1 2 8 0 0 �� ) 8 1 -1 9 0 “tw://bible.?id=43.1.32|AUTODETECT|” John 1:32) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.4.44|AUTODETECT|” 4:44) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.13.21|AUTODETECT|” 13:21) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=44.15.8|AUTODETECT|” Acts 15:8) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=46.15.15|AUTODETECT|” 1 Cor. 15:15) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=54.6.13|AUTODETECT|” 1 Tim. 6:13) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=64.1.6|AUTODETECT|” 3 John 6) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=66.1.2|AUTODETECT|” Apoc. 1:2) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=58.11.2|AUTODETECT|” Hebr. 11:2) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=58.11.4|AUTODETECT|” 11:4) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=58.11.39|AUTODETECT|” 11:39) 6 1 -1 9 0 0 .) 6 1 2 8 0 0 It may be added that ) 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 6 9 contain a testimony to the Holy Trinity in the several works of the Divine Persons: Christ comes, the Spirit witnesses, God (the Father) hath witnessed concerning His Son. ) 5 1 2 8 0 0 10.) 6 1 -1 9 0 0 The witness is not of external testimony only, but internal also. Absolute self-surrender to the Son of God brings to the believer a direct consciousness of His Divine Nature and work. ) 7 1 -1 9 0 0 He that believeth on the Son of God hath the witness in himself) 6 1 -1 9 0 0 . That which for others is external is for the believer experimental. The witness of Spirit and water and blood becomes an inner conviction of life and cleansing and redemption. The title of divine dignity 7 1 -1 9 0 0 the Son of God) 6 1 -1 9 0 0 ) points to the assurance of this effect. Moreover it is to be noticed that here the condition laid down is belief in the Person of Christ (��. �0�), and not belief in a fact 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 1).) 6 1 2 8 0 0 A �t ��. �� .] ) 7 1 -1 9 0 0 he that believeth not God) 6 1 -1 9 0 0 . The direct antithesis to believing on the Son is not believing God. This follows from the fact that believing on the Son comes from believing God, that is, welcoming His testimony.) 6 1 2 8 0 0 For the phrase �t �� (as distinguished from �t �. �0� �x� �.) see ) 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=43.6.29|AUTODETECT|” 6:29) 6 1 -1 9 0 0 f.; ) 8 1 -1 9 0 “tw://bible.?id=43.8.30|AUTODETECT|” 8:30) 6 1 -1 9 0 0 f. Comp. c. 3:23 n.) 6 1 2 8 0 0 �� . �P.] ) 7 1 -1 9 0 0 mendacem facit) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 hath made Him a liar) 6 1 -1 9 0 0 , false in all His dealings with men. See 1:10 n. The word marks the general character and not only falsity in the particular case. Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” John 8:44) 6 1 -1 9 0 0 ; c. ) 8 1 -1 9 0 “tw://bible.?id=43.2.4|AUTODETECT|” 2:4) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.2.2|AUTODETECT|”
6 1 -1 9 0 0 :22; ) 8 1 -1 9 0 “tw://bible.?id=43.4.20|AUTODETECT|” 4:20) 6 1 -1 9 0 0 . The form of expression suggests the idea of an inward conflict. A voice has been heard and it has been deliberately rejected.) 6 1 2 8 0 0 �� … ��] These two perfects definitely connect the present position of the unbeliever with a past act. When the crisis of choice came he refused the message: he made God a liar: he did not believe on His testimony: and the result of that decision entered into him and clings to him. Compare, for a similar use of �� ) 8 1 -1 9 0 “tw://bible.?id=43.3.18|AUTODETECT|” John 3:18) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.6.69|AUTODETECT|” 6:69) 6 1 -1 9 0 0 (c. 4:16); 11:27; 16:27; 20:29; ) 8 1 -1 9 0 “tw://bible.?id=55.1.12|AUTODETECT|” 2 Tim. 1:12) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=56.3.8|AUTODETECT|” Tit. 3:8) 6 1 -1 9 0 0 .) 6 1 2 8 0 0 E�� P ��.] The negative expresses the direct fact. Contrast ) 8 1 -1 9 0 “tw://bible.?id=43.3.18|AUTODETECT|” John 3:18) 6 1 -1 9 0 0 E�� t ��. which presents the conception. See ) 8 1 -1 9 0 “tw://bible.?id=43.6.64|AUTODETECT|” John 6:64) 6 1 -1 9 0 0 .) 6 1 2 8 0 0 �P ��. �0� �t� ��.] ) 7 1 -1 9 0 0 non credidit in testimonium) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 hath not believed on the witness) 6 1 -1 9 0 0 , not simply believed the witness. The phrase is unique. Belief in the truth of the witness 8 1 -1 9 0 “tw://bible.?id=43.5.47|AUTODETECT|” John 5:47) 6 1 -1 9 0 0 ) is carried on to personal belief in the object of the witness, that is, the Incarnate Son Himself.) 6 1 2 8 0 0 The phrase is illustrated by �� 0� �x D�� 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 13 n.), in which the name represents the Person under the particular aspect which it expresses. In one other case �� 0� is used with an object not directly personal, ) 8 1 -1 9 0 “tw://bible.?id=43.12.36|AUTODETECT|” John 12:36) 6 1 -1 9 0 0 �� 0� �x ��, but here �� is used with immediate reference to ) 8 1 -1 9 0 “tw://bible.?id=43.8.12|AUTODETECT|” John 8:12) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.*?id=43.9.5|AUTODETECT|” 9:5) 6 1 -1 9 0 0 .) 6 2 2 8 0 0 So it stands out that the ultimate object of faith is not a fact or a dogma but a Person.) #� �� ….] It might have seemed simpler to say the witness of God 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 9); but St John repeats at length what he has shewn that witness to be, a witness concerning His Son.) 5 1 2 8 0 0 11, 12.) 6 1 -1 9 0 0 The witness, which has been shewn to be divine and internal, points also to the presence of a divine life, which, given once for all, is enjoyed by fellowship with the Son.) 5 1 2 8 0 0 11.) 6 1 -1 9 0 0 ��v �U�� …] The witness of God 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0
is in part unfolded: the witness that He hath given concerning His Son is this, that He gave us eternal life. The Mission of His Son, which He attested, was the gift of life 8 1 -1 9 0 “tw://bible.?id=43.10.10|AUTODETECT|” John 10:10) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.10.10|AUTODETECT|”
6 1 -1 9 0 0 :28; ) 8 1 -1 9 0 “tw://bible.?id=43.17.2|AUTODETECT|” 17:2) 6 1 -1 9 0 0 ), of life in His Son 8 1 -1 9 0 “tw://bible.?id=43.20.31|AUTODETECT|” John 20:31) 6 1 -1 9 0 0 , � �� @��).) 6 1 2 8 0 0 �. �0. ��] ) 7 1 -1 9 0 0 gave eternal life) 6 1 -1 9 0 0 , not ) 7 1 -1 9 0 0 hath given) 6 1 -1 9 0 0 . Compare c. 3:23 f. (��) with c. 3:1; 4:13; 5:20 (��). The reference is to the historic facts by which this life was communicated to humanity. That which before Christ s coming was a great hope, by His coming was realised and given. The gift, as far as St John here regards it, was made to Christians (!��), who appropriate it.) 6 1 2 8 0 0 ��t� �0��] ) 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 13, 20; c. 3:15. This form is to be distinguished from ! �. !. �0��. (c. 1:2, note) and ! �0�� . which occurs only ) 8 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” John 17:3) 6 1 -1 9 0 0 . It simply defines the character of the life, and does not identify it with the only true life.) 6 1 2 8 0 0 � �� 1�] The life is not separate from God but in God. Believers united with Christ are in Him united with God. Comp. ) 8 1 -1 9 0 “tw://bible.?id=45.6.23|AUTODETECT|” Rom. 6:23) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=55.1.1|AUTODETECT|” 2 Tim. 1:1) 6 1 -1 9 0 0 .) 5 1 2 8 0 0 12.) 6 1 -1 9 0 0 A �� …] The variations from exact parallelism in the two members of the verse are significant. In the second member �x� �1x� �� stands for ��B� �1��, and the position of �t� �� is changed.) 6 1 2 8 0 0 A �� x� �1��] ) 7 1 -1 9 0 0 He that hath the Son) 6 1 -1 9 0 0 , in Whom the Father is known. Comp. c. 2:23; ) 8 1 -1 9 0 “tw://bible.?id=63.1.9|AUTODETECT|” 2 John 9) 6 1 -1 9 0 0 ; and for the use of ��, ) 8 1 -1 9 0 “tw://bible.?id=43.3.29|AUTODETECT|” John 3:29) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.4.17|AUTODETECT|” 4:17) 6 1 -1 9 0 0 .) 6 1 2 8 0 0 �� t� �.] ) 7 1 -1 9 0 0 hath life) 6 1 -1 9 0 0 , or rather ) 7 1 -1 9 0 0 the life) 6 1 -1 9 0 0 which God has given. Contrast ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 13; 3:15; ) 8 1 -1 9 0 “tw://bible.?id=43.5.26|AUTODETECT|” John 5:26) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.10.10|AUTODETECT|” 10:10) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.20.31|AUTODETECT|” 20:31) 6 1 -1 9 0 0 . Comp. ) 8 1 -1 9 0 “tw://bible.?id=51.3.4|AUTODETECT|” Col. 3:4) 6 1 -1 9 0 0 .) 6 1 2 8 0 0 In the spirit of these words Ignatius speaks of Jesus Christ as �x �� !�� , our inseparable life 10 1 -1 9 0 “tw://bible.?id=49.3.0|AUTODETECT|” Eph.) 8 1 -1 9 0 “tw://bible.?id=49.3.0|AUTODETECT|”
6 1 -1 9 0 0 ); and �x ��x� !�� , our true life 7 1 -1 9 0 0 Smyrn.) 6 1 -1 9 0 0 4). Comp. ) 7 1 -1 9 0 0 Magn.) 6 1 -1 9 0 0 5; ) 7 1 -1 9 0 0 Trall.) 6 1 -1 9 0 0 9.) 6 1 2 8 0 0 A �t �� . �1. �� .] ) 7 1 -1 9 0 0 he that hath not the Son of God) 6 1 -1 9 0 0 . The fuller title seems to mark emphatically the necessity of failure in such a case. God is the only source of life.) 6 1 2 8 0 0 For the combination of the positive and negative see c. 1:5; 2:4, 2:27; ) 8 1 -1 9 0 “tw://bible.?id=43.1.3|AUTODETECT|” John 1:3) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” 3:16) 6 1 -1 9 0 0 .) 6 3 2 8 0 0

The Activity and Confidence of the Christian Life: Epilogue.) This last section of the Epistle is symmetrical in structure:) 1. ) 7 1 -1 9 0 0 The aim re-stated) 6 1 -1 9 0 0 (13).) 6 1 2 8 0 0
) 7 1 -1 9 0 0 The confidence of spiritual action) 6 1 -1 9 0 0 (14 17).) 6 1 2 8 0 0
) 7 1 -1 9 0 0 The certainty (f spiritual knowledge) 6 1 -1 9 0 0 (18 20).) 6 1 2 8 0 0
) 7 1 -1 9 0 0 A final warning) 6 1 -1 9 0 0 (21).) 6 1 2 8 0 0 The progress of thought is clear. Having reached the close of his writing St John recals the main purpose of writing it (1:4), which he has fulfilled 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 13); and then illustrates the confidence of the Christian life under two aspects, (1) as it finds expression in spiritual action (14 17), and (2) as it is realised in inward conviction (18 20). He concludes by a warning against everything which usurps the place of God (21))

1 John 5:13

!6 1 2 8 0 0

) 7 1 -1 9 0 0 The aim of the Epistle restated) 6 1 -1 9 0 0 5 1 -1 9 0 0

6 1 -1 9 0 0 ).) 5 1 1 8 0 0 13.) 6 1 -1 9 0 0 �� ] ) 7 1 -1 9 0 0 These things have I written) 6 1 -1 9 0 0 7 1 -1 9 0 0 I wrote) 6 1 -1 9 0 0 ) & In reviewing his Epistle St John indicates the fulfilment of his purpose (1:3, 1:4). The consciousness of eternal life brings divine fellowship and completed joy. Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.20.30|AUTODETECT|” John 20:30) 6 1 -1 9 0 0 f.) 6 1 1 8 0 0 For the use of �� 8 1 -1 9 0 “tw://bible.?id=43.19.22|AUTODETECT|” John 19:22) 6 1 -1 9 0 0 ) see c. 2:12 14 note. The Apostle looks back upon his work, and records the aim which he set before himself.) 6 1 1 8 0 0 5�� 0��] ) 7 1 -1 9 0 0 ut sciatis) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 that ye may know) 6 1 -1 9 0 0 with a knowledge final and certain. Compare 2:29 note; 3:14 note. The eternal life may be present and yet not realised in its inherent power. The fruits may not be referred to their source; and again they may be delayed. But there is a knowledge of life which is independent of external signs; and this St John seeks to quicken.) 6 2 1 8 0 0 The order ��t� �. �0��. is not found elsewhere: the epithet comes as an afterthought: that ye have life yes, eternal life. ) �� ] ) 7 1 -1 9 0 0 to you who believe) 6 1 -1 9 0 0 . The dative, which is added as a kind of afterthought, defines the character of the persons who are addressed: to you, yes, to you who believe .. Compare ) 8 1 -1 9 0 “tw://bible.*?id=43.1.12|AUTODETECT|” John 1:12) 6 1 -1 9 0 0 ; ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0

The present activity of faith (��) is the sign of life (3:23 note).) 6 1 1 8 0 0 �� . �0� �x D� ….] ) 7 1 -1 9 0 0 qui creditis in nomine) 6 1 -1 9 0 0 & V., ) 7 1 -1 9 0 0 who believe in the name of) 6 1 -1 9 0 0 & , who believe in Him who is revealed to us under this title as being the Son of God. Contrast 3:23 note (��. �� @�.); and compare ) 8 1 -1 9 0 “tw://bible.?id=43.1.12|AUTODETECT|” John 1:12) 6 1 -1 9 0 0 note; 2:23 note; 3:18. For similar uses of D�� see c. 2:12 (��p �x D�� P��) note; ) 8 1 -1 9 0 “tw://bible.?id=64.1.7|AUTODETECT|” 3 John 7) 6 1 -1 9 0 0 (�x D��) note.) 6 1 1 8 0 0 �� 1�� ] ) 7 1 -1 9 0 0 the Son of God) 6 1 -1 9 0 0 , ) 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 5, 10, 12, 20; 3:8 note; 4:15. The title is the pledge of the certainty of the possession of life.)

1 John 5:14

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!6 1 2 8 0 0 2. ) 7 1 -1 9 0 0 The confidence of spiritual action) 6 1 -1 9 0 0 5 1 -1 9 0 0 14 17) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 The consciousness of a divine life brings to the believer perfect boldness in prayer, that is, in converse with God (14, 15); and this boldness finds characteristic expression in intercession for the brethren (16, 17).) 5 1 1 8 0 0 14.) 6 1 -1 9 0 0 ��v �U�� …] It is implied that the knowledge which the Christian can gain is not for mere passive possession, nor yet for himself alone. It finds scope in corresponding expression. The life is fruitful. Comp. ) 8 1 -1 9 0 “tw://bible.?id=40.18.15|AUTODETECT|” Matt. 18:15) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=40.18.20|AUTODETECT|” 18:20) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 ! �� #� �� …] ) 7 1 -1 9 0 0 fiducia quam habemus) 6 1 -1 9 0 0 & V., ) 7 1 -1 9 0 0 the boldness) 6 1 -1 9 0 0 of speech, utterance, ) 7 1 -1 9 0 0 which we have) 6 1 -1 9 0 0 as the consequence of our possession of life. See c. 2:28 note. The gift of eternal life enables the believer to come directly before God 8 1 -1 9 0 “tw://bible.?id=58.4.16|AUTODETECT|” Hebr. 4:16) 6 1 -1 9 0 0 ) and speak every thought without reserve. This he has strength to do in the present trials of life (c. 3:21); and he looks forward to a like openness of trust at the presence of Christ (2:28), and in the day of judgment (4:17).) 6 1 1 8 0 0 ��x� �P��] ) 7 1 -1 9 0 0 ad eum) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 towards Him) 6 1 -1 9 0 0 , that is, God, the main subject of the passage.) 6 1 1 8 0 0 �U�� … E�� … �� …] ) 7 1 -1 9 0 0 this) 6 1 -1 9 0 0 & ) 7 1 -1 9 0 0 that) 6 1 -1 9 0 0 & ) 7 1 -1 9 0 0 He heareth) 6 1 -1 9 0 0 . The fact 7 1 -1 9 0 0 that He heareth) 6 1 -1 9 0 0 ) and not the conviction of the fact , is identified with the feeling. Our boldness is not simply a belief, but indeed a certainty, an experience.) 6 1 1 8 0 0 �� 0��] ) 7 1 -1 9 0 0 quodcunque petierimus) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 if we ask anything) 6 1 -1 9 0 0 . The distinction between the middle (�0��) and the active (�0��) is not sharply drawn; but generally the personal reference is suggested by the middle while the request is left wholly undefined as to its destination by the active. Compare ) 8 1 -1 9 0 “tw://bible.?id=43.16.24|AUTODETECT|” John 16:24) 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 :26; ) 8 1 -1 9 0 “tw://bible.?id=43.14.13|AUTODETECT|” 14:13) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.14.14|AUTODETECT|” 14) 6 1 -1 9 0 0 :14; ) 8 1 -1 9 0 “tw://bible.?id=43.15.16|AUTODETECT|” 15:16) 6 1 -1 9 0 0 with 15:7; ) 8 1 -1 9 0 “tw://bible.?id=59.4.2|AUTODETECT|” James 4:2) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=59.4.3|AUTODETECT|” 4:3) 6 1 -1 9 0 0 . For �0�� see ) 8 1 -1 9 0 “tw://bible.?id=40.27.20|AUTODETECT|” Matt. 27:20) 6 1 -1 9 0 0 (and parallels), 58 (and parallels); ) 8 1 -1 9 0 “tw://bible.?id=44.3.14|AUTODETECT|” Acts 3:14) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 ��p �x �� P]. ) 7 1 -1 9 0 0 according to His will) 6 1 -1 9 0 0 . Comp. ) 8 1 -1 9 0 “tw://bible.?id=60.4.19|AUTODETECT|” 1 Pet. 4:19) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=48.1.4|AUTODETECT|” Gal. 1:4) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=49.1.5|AUTODETECT|” Eph. 1:5) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=49.1.11|AUTODETECT|” 1:11) 6 1 -1 9 0 0 . This will finds expression in the soul: ) 8 1 -1 9 0 “tw://bible.?id=43.15.7|AUTODETECT|” John 15:7) 6 1 -1 9 0 0 ; and is the continuous manifestation of the divine nature through Christ. Thus asking according to the will of God is equivalent to asking in Christ s name : ) 8 1 -1 9 0 “tw://bible.?id=43.14.13|AUTODETECT|” John 14:13) 6 1 -1 9 0 0 note.) 6 1 1 8 0 0 The will of God regards the spiritual consummation of man 8 1 -1 9 0 “tw://bible.?id=45.2.18|AUTODETECT|” Rom. 2:18) 6 1 -1 9 0 0 ), and all external things only so far as they are contributory to this.) 6 1 1 8 0 0 �� !��] Compare ) 8 1 -1 9 0 “tw://bible.?id=43.9.31|AUTODETECT|” John 9:31) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.11.41|AUTODETECT|” 11:41) 6 1 -1 9 0 0 f. This sense of hearing is peculiar to St John. The hearing of God, like the knowledge of God, carries with it every perfect consequence. For the thought see c. 3:22.) 5 1 1 8 0 0 15.) 6 1 -1 9 0 0 ��v p� �4�� …] ) 7 1 -1 9 0 0 Et scimus) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 si scimus) 6 1 -1 9 0 0 F., ) 7 1 -1 9 0 0 And if we know) 6 1 -1 9 0 0 & The force of this unusual construction appears to be to throw the uncertainty upon the fact of the presence of the knowledge and not upon the knowledge itself. The sense required is not and should we know, but and should it be that we know. ) 6 1 1 8 0 0 C p� �0��] ) 7 1 -1 9 0 0 whatsoever we ask) 6 1 -1 9 0 0 . This universal phrase can be substituted for the limited phrase which was used before (�� 0�. �.�.�..). The believer would not make his own any prayer which is not according to God s will. And since he has made God s will his own will, he has all he truly seeks in immediate and present possession 8 1 -1 9 0 “tw://bible.?id=41.11.24|AUTODETECT|” Mark 11:24) 6 1 -1 9 0 0 ) though the visible fulfilment may be delayed.) 6 1 1 8 0 0 �p �0��] ) 7 1 -1 9 0 0 petitiones) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 the petitions) 6 1 -1 9 0 0 8 1 -1 9 0 “tw://bible.?id=50.4.6|AUTODETECT|” Phil. 4:6) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=42.23.24|AUTODETECT|” Luke 23:24) 6 1 -1 9 0 0 ): the substance of the requests, if not necessarily the actual things asked for (�p �0��).) 6 1 1 8 0 0 �� P��] ) 7 1 -1 9 0 0 from Him) 6 1 -1 9 0 0 . These words go perhaps more naturally with have (c. 2:20) than with asked. Yet see ) 8 1 -1 9 0 “tw://bible.?id=40.20.20|AUTODETECT|” Matt. 20:20) 6 1 -1 9 0 0 (�� P��).) 5 1 1 8 0 0 16, 17.) 6 1 -1 9 0 0 That boldness of access to God, which finds expression in prayer, finds its most characteristic expression in intercessory prayer. Fellowship with God involves fellowship with man (1:3). The energy of Christian life is from the first social. Hence St John passes naturally from the general thought of prayer to that of prayer for the brethren. And in doing this he fixes attention on the failures of Christians. These are the sorest trial of faith.) 6 2 1 8 0 0 The prevailing power of intercession corresponds with the Christian revelation of the unity of the Body of Christ. When this power is exercised for others it is exercised in a true sense for ourselves, and not, arbitrarily as it were, for those apart from us. Apostolic teaching recognises a mysterious dependence of man upon man in the spiritual order like that which is now being shewn to exist in the physical order; and throughout the Epistle St John assumes the reality of this inner fellowship among those whom he addresses, and he bases his arguments upon it.) Compare ) 8 1 -1 9 0 “tw://bible.?id=60.4.8|AUTODETECT|” I Pet. 4:8) 6 1 -1 9 0 0 �t� �0� ��z� ��; ) 7 1 -1 9 0 0 id.) 6 1 -1 9 0 0 10 �0� ��z� �P�x ��; ) 8 1 -1 9 0 “tw://bible.?id=49.4.32|AUTODETECT|” Eph. 4:32) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” Col. 3:13) 6 1 -1 9 0 0 �� ; ) 8 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” Col. 3:16) 6 1 -1 9 0 0 �� .) 5 1 1 8 0 0 16.) 6 1 -1 9 0 0 �� 4�� …] ) 7 1 -1 9 0 0 If any one see) 6 1 -1 9 0 0 & The duty, the instinct, is universal in the Christian Society. At the same time the character of the sin towards which the duty is exercised is clear even outwardly. It is not a matter simply of suspicion or doubt.) 6 1 1 8 0 0 �x� ��x� �P��] ) 7 1 -1 9 0 0 his brother) 6 1 -1 9 0 0 . The end of prayer is the perfection of the whole Christian body. The Christian prays for himself only as a member in the society. The sight of sin in a brother a fellow Christian (c. 2:9 note) and it is only with Christians that St John is dealing necessarily stirs to intercession. Comp. Clem. ) 7 1 -1 9 0 0 ad Cor.) 6 1 -1 9 0 0 1:2 �v �� p Q�� P�� 4�� .) 6 1 1 8 0 0 ��. ��.] ) 7 1 -1 9 0 0 peccare peccatum) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 sinning a sin) 6 1 -1 9 0 0 . The form of expression (��, inadequately rendered in the Latin) emphasises the outward present character of the set. There is no exact parallel in N. T. to the phrase. Comp. c. 2:25. Winer 3. � 32, 2.) 6 1 1 8 0 0 �t ��x� ��] ) 7 1 -1 9 0 0 not unto death) 6 1 -1 9 0 0 . Life is fellowship with Christ 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 12). Death is separation from Him. All sin tends to make the fellowship less complete. Yet not all equally; nor all in a fixed and unalterable degree.) 6 3 1 8 0 0 The thought is not of the definite external characteristics of particular acts, as having an absolute value, but of acts in relation to the man s whole nature and life.) The clause not unto death goes both with the participle and with the noun, as is shewn separately afterwards.) For the conception of death see c. 2:14 (the only other place in the Epistles where the word occurs), ) 8 1 -1 9 0 “tw://bible.?id=43.5.24|AUTODETECT|” John 5:24) 6 1 -1 9 0 0 (8:51 f.; 6:50; 11:26; 8:24). The thought is evidently not of physical death as ) 8 1 -1 9 0 “tw://bible.?id=59.5.14|AUTODETECT|” James 5:14) 6 1 -1 9 0 0 ff. Compare, in another connexion, ) 8 1 -1 9 0 “tw://bible.?id=43.11.4|AUTODETECT|” John 11:4) 6 1 -1 9 0 0 �U�� ! �� P� �� x� ��. The subjective negative (�t ��x� �.) naturally follows from the supposition (�� ). It is otherwise in ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 17.) 6 1 1 8 0 0 �0��] ) 7 1 -1 9 0 0 petit) 6 1 -1 9 0 0 7 1 -1 9 0 0 -at) 6 1 -1 9 0 0 ) V., ) 7 1 -1 9 0 0 postulabit) 6 1 -1 9 0 0 F., ) 7 1 -1 9 0 0 he shall ask) 6 1 -1 9 0 0 . This will be his natural and spontaneous action. There is no need of a command.) 6 1 1 8 0 0 ��v ��] ) 7 1 -1 9 0 0 and he will give) 6 1 -1 9 0 0 . The subject has been taken to be (1) the intercessor, or (2) God 7 1 -1 9 0 0 dabit ei vitam Dominus) 6 1 -1 9 0 0 Tert. ) 7 1 -1 9 0 0 de Pudic.) 6 1 -1 9 0 0 19; but ) 7 1 -1 9 0 0 dabitur ei) 6 1 -1 9 0 0 , ) 7 1 -1 9 0 0 id.) 6 1 -1 9 0 0 2). In favour of the first view the continuity of the construction (�0��, ��) and the parallel ) 8 1 -1 9 0 “tw://bible.?id=59.5.20|AUTODETECT|” James 5:20) 6 1 -1 9 0 0 have been urged.) 6 1 1 8 0 0 The second view is that which is at first suggested by the language of Scripture generally. To give life is elsewhere treated as a divine prerogative; ) 8 1 -1 9 0 “tw://bible.?id=43.6.33|AUTODETECT|” John 6:33) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.10.28|AUTODETECT|” 10:28) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.17.2|AUTODETECT|” 17:2) 6 1 -1 9 0 0 ; ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 11. But there is nothing unscriptural in the thought that the believer does that which God does through him; ) 8 1 -1 9 0 “tw://bible.?id=59.5.20|AUTODETECT|” James 5:20) 6 1 -1 9 0 0 . Still on the whole it seems more natural to see here a reference to the direct action of God.) 6 2 1 8 0 0 If God be the subject of give then �P�� may be the ethical dative, and �� . the direct object of ��: God shall give life to those that sin not unto death for him, in answer to his prayers. This however seems to be artificial. The �P�� is most naturally the sinning brother in any case.) �. ��] ) 7 1 -1 9 0 0 give life) 6 1 -1 9 0 0 . The sinner is not dead, nor yet sinning unto death, but his life is, as it were, suspended in part. Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.10.10|AUTODETECT|” John 10:10) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 �� .] even ) 7 1 -1 9 0 0 to them that) 6 1 -1 9 0 0 & The single case (��) is now generalised. Comp. ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 13.) 6 1 1 8 0 0 The apposition of a personal plural to an abstract noun is not strictly parallel; ) 8 1 -1 9 0 “tw://bible.?id=46.1.2|AUTODETECT|” 1 Cor. 1:2) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 �� . ��x� �.] ) 7 1 -1 9 0 0 Est peccatum ad mortem) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 There is sin unto death) 6 1 -1 9 0 0 . The translation a sin (�� ) is too definite. The thought is not of specific acts as such, but of acts which have a certain character: There is that which must be described as sin unto death, there is that which wholly separates from Christ. The phrase, it must be remembered, comes in a passage which deals with the prayer of Christians for Christians and not for heathen. See Additional Note.) 6 1 1 8 0 0 �P ��v �� 5�� …] ) 7 1 -1 9 0 0 non pro illo dico ut roget quis) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 not concerning that do I say that) 6 1 -1 9 0 0 & The sin unto death is isolated and regarded in its terrible distinctness (��). The words ��v �� may be connected either with �� or with ��. Perhaps it is best to connect them with ��. Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.16.26|AUTODETECT|” John 16:26) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.17.9|AUTODETECT|” 17:9) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.17.17|AUTODETECT|” 17) 6 1 -1 9 0 0 :20.) 6 1 1 8 0 0 The construction �� 5�� is not common: ) 8 1 -1 9 0 “tw://bible.?id=44.19.4|AUTODETECT|” Acts 19:4) 6 1 -1 9 0 0 . Comp. �0�� 5�� ) 8 1 -1 9 0 “tw://bible.?id=40.4.3|AUTODETECT|” Matt. 4:3) 6 1 -1 9 0 0 , &c.; �� 5�� ) 8 1 -1 9 0 “tw://bible.?id=66.6.11|AUTODETECT|” Apoc. 6:11) 6 1 -1 9 0 0 , &c.) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 make request) 6 1 -1 9 0 0 . The change of the verb from �0��, 7 1 -1 9 0 0 petere) 6 1 -1 9 0 0 ), (�0��), to �� 7 1 -1 9 0 0 rogare) 6 1 -1 9 0 0 ), cannot but be significant. �� is the word which is used of Christ s prayer to the Father 8 1 -1 9 0 “tw://bible.?id=43.14.16|AUTODETECT|” John 14:16) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.16.26|AUTODETECT|” 16:26) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.17.9|AUTODETECT|” 17:9) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.17.17|AUTODETECT|” 17) 6 1 -1 9 0 0 :15, ) 8 1 -1 9 0 “tw://bible.?id=43.17.17|AUTODETECT|” 17) 6 1 -1 9 0 0 :20; comp. ) 8 1 -1 9 0 “tw://bible.?id=52.4.1|AUTODETECT|” 1 Thess. 4:1) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=63.1.5|AUTODETECT|” 2 John 5) 6 1 -1 9 0 0 ). It seems to mark the request which is based upon fellowship, upon a likeness of position. Here then it would naturally express the prayer of brother for brother as such, to the common Father. Such a prayer is not enjoined by the apostle. At the same time he does not forbid it. It does not lie within his scope��) -203 9 -1 1 2 0 0 9 0 0 no-protect 0 1

format=1 c-8 1 3 9 1 0 8 0 0

10 1 -1 9 0 0 1 ) 11 1 -1 9 0 0 It is interesting to notice that ) 13 1 -1 9 0 0 ��) 11 1 -1 9 0 0 s used in this sense of Christian prayer for Christians in a very early inscription in the Roman Catacombs: ) 14 1 -1 9 0 0 ��) 11 1 -1 9 0 0 12 1 -1 9 0 0 Roma Sotterranea) 11 1 -1 9 0 0 , 2:159).) 5 1 -1 9 0 0 17.) 6 1 -1 9 0 0 �� …] ) 7 1 -1 9 0 0 omnis iniquitas) 6 1 -1 9 0 0 & V., ) 7 1 -1 9 0 0 all unrighteousness) 6 1 -1 9 0 0 & The words are added to shew the wide scope which is given for the exercise of Christian sympathy and intercession. Apart from such sins as are open manifestations of a character alien from God, there are other sins which flow from human imperfection and infirmity, and in regard to these Christian intercession has its work. All unrighteousness (c. 1:9), all failure to fulfil our duty one to another, is sin; and in this ample field there is abundant opportunity for the exercise of prayer. There is a sin not unto death, of which the consequences may be removed by the brother s petition.) 6 1 1 8 0 0 The statement that all unrighteousness is sin must be compared with the comprehensive definition of sin in c. 3:4 ) 7 1 -1 9 0 0 lawlessness is sin) 6 1 -1 9 0 0 , and conversely ) 7 1 -1 9 0 0 sin is lawlessness) 6 1 -1 9 0 0 . Sin is the most general term and is used in regard to the will of God for man. By whatever act, internal or external, man falls short of this will, as it is spiritually apprehended, he sins. The will of God may be conceived of as embodied in law, in respect of the whole constitution of things, or in right, in respect of the claims made by others. So it is that all violation of law and all violation of right is sin looked at in a special aspect. Unrighteousness is one manifestation of sin. Comp. ) 8 1 -1 9 0 “tw://bible.*?id=45.6.13|AUTODETECT|” Rom. 6:13) 6 1 -1 9 0 0 E�� .)

1 John 5:18

!6 1 2 8 0 0 3. ) 7 1 -1 9 0 0 The certainty of spiritual knowledge) 6 1 -1 9 0 0 5 1 -1 9 0 0 18 20) 6 1 -1 9 0 0 ).) 6 2 1 8 0 0 The thought of sin, of sin among the brethren, of sin unto death, forces the apostle to recal once more the assurance of faith. In spite of the sad lessons of daily experience he reaffirms the truths which the Christian knows: the privileges of the divine birth (18); the fact of the divine kinsmanship (19); the advance in divine understanding issuing from divine fellowship (20).) The threefold repetition of �4��, ) 7 1 -1 9 0 0 we know) 6 1 -1 9 0 0 (18, 19, 20), gives a rhythmic form to the paragraph.) 7 1 1 8 0 0 This is the true God and life eternal) 6 1 -1 9 0 0 .) 5 1 1 8 0 0 18.) 6 1 -1 9 0 0 The power of intercession to overcome the consequences of sin might seem to encourage a certain indifference to sin. Therefore St John re-affirms the elements of Christian knowledge. From this point of sight the first truth of which the Christian is assured is that, in spite of the abnormal presence of sin even among the brethren, the child of God sinneth not. He has a watchful Protector stronger than his adversary.) 6 1 1 8 0 0 �4��] ) 7 1 -1 9 0 0 Scimus) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 We know) 6 1 -1 9 0 0 . St John uses this appeal to absolute knowledge in two forms: we know, and ye know. The former occurs:) 6 6 1 8 0 0 3:2 �4�� E�� p� �� E�� P�� , E�� @�� P�x� �� .) 3:14 !�� 4�� E�� 0� ��t�, E�� z� ��.) 5:18 �4�� E�� A �� P� ��.) 5:19 �4�� E�� .) 5:20 �4�� E�� A �1x� �� %�� v �� !�� 5�� x� ��.) In contrast with these appeals to fundamental knowledge, St John elsewhere appeals to the knowledge brought by actual experience (��): ) 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 2 note.) 6 1 1 8 0 0 St Paul uses the same form (�4��) not unfrequently: ) 8 1 -1 9 0 “tw://bible.?id=46.8.1|AUTODETECT|” 1 Cor. 8:1) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=46.8.8|AUTODETECT|” 8) 6 1 -1 9 0 0 :4; ) 8 1 -1 9 0 “tw://bible.?id=47.5.1|AUTODETECT|” 2 Cor. 5:1) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=45.2.2|AUTODETECT|” Rom. 2:2) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=45.3.19|AUTODETECT|” 3:19) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=45.7.14|AUTODETECT|” 7:14) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=45.8.22|AUTODETECT|” 8:22) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=45.8.8|AUTODETECT|” 8) 6 1 -1 9 0 0 :28; ) 8 1 -1 9 0 “tw://bible.?id=54.1.8|AUTODETECT|” 1 Tim. 1:8) 6 1 -1 9 0 0 .) 6 5 1 8 0 0 �4�� is found:) 2:20 �4�� … �t� ��.) 3:5 �4�� E�� 5�� p� �� .) 3:15 �4�� E�� P� �� t� �0�� P�� P�� .) �� A ��. � �� .] ) 7 1 -1 9 0 0 omnis qui natus est ex Deo) 6 1 -1 9 0 0 V. Comp. c. 3:9 note.) 6 1 1 8 0 0 �P� ��] Comp. 3:9 note (�� P ��). While St John states this without reserve he yet recognises the brother brother as son of the one Father sinning a sin not unto death 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 16). The paradox remains unsolved.) 6 1 1 8 0 0 �� A ��v� … �. �P.] ) 7 1 -1 9 0 0 sed generatio) 6 1 -1 9 0 0 7 1 -1 9 0 0 nativitas) 6 1 -1 9 0 0 F.) ) 7 1 -1 9 0 0 Dei conservat eum) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 but He that was Begotten of God keepeth him) 6 1 -1 9 0 0 . He does not depend on his own strength or vigilance. He has an active Enemy (A ��), but he has also a watchful Guardian.) 6 1 1 8 0 0 The phrase A ��v� � �� is unique. Standing as it does in close juxtaposition with A �� it is impossible to regard it as identical in reference, and the mention of the great adversary naturally suggests the thought of the Son of God. The peculiar expression is probably used to emphasise the connexion of the Son with those whom He is not ashamed to call brethren 8 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” Hebr. 2:11) 6 1 -1 9 0 0 � �x� ��); while the difference of �� from �� suggests that difference in the sonship of the Son from the sonship of men which is marked in ) 8 1 -1 9 0 “tw://bible.?id=43.5.26|AUTODETECT|” John 5:26) 6 1 -1 9 0 0 �� 1� �� t� �� .) 6 1 1 8 0 0 The remarkable Latin reading appears to represent the Greek ! �� 8 1 -1 9 0 “tw://bible.?id=40.1.18|AUTODETECT|” Matt. 1:18) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 ��] The verb is used of persons ) 8 1 -1 9 0 “tw://bible.?id=40.27.36|AUTODETECT|” Matt. 27:36) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=40.27.54|AUTODETECT|” 27:54) 6 1 -1 9 0 0 ; (28:4); ) 8 1 -1 9 0 “tw://bible.?id=43.17.11|AUTODETECT|” John 17:11) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.17.15|AUTODETECT|” 17:15) 6 1 -1 9 0 0 (note); ) 8 1 -1 9 0 “tw://bible.?id=66.3.10|AUTODETECT|” Apoc. 3:10) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=65.1.21|AUTODETECT|” Jude 21) 6 1 -1 9 0 0 (��z� ��). It expresses a watchful regard from without rather than safe custody.) 6 1 1 8 0 0 A ��] ) 7 1 -1 9 0 0 malignus) 6 1 -1 9 0 0 V. See c. 2:13 note.) 6 1 1 8 0 0 ��] ) 7 1 -1 9 0 0 tangit) 6 1 -1 9 0 0 V. The verb occurs elsewhere in St John only in ) 8 1 -1 9 0 “tw://bible.?id=43.20.17|AUTODETECT|” John 20:17) 6 1 -1 9 0 0 . It describes a laying hold on, more than a mere superficial touch (��). Even when it is used of simple physical contact, a deeper connexion is indicated, as when the Lord touched the sick. See ) 8 1 -1 9 0 “tw://bible.?id=51.2.21|AUTODETECT|” Col. 2:21) 6 1 -1 9 0 0 �t �� r �� r ��. Compare ) 8 1 -1 9 0 “tw://bible.?id=19.105.15|AUTODETECT|” Ps. 105:15) 6 1 -1 9 0 0 �t �� . The ground of safety is revealed in ) 8 1 -1 9 0 “tw://bible.?id=43.14.30|AUTODETECT|” John 14:30) 6 1 -1 9 0 0 � ��v �P� �� P��. As yet the principle of evil is without.) 5 1 1 8 0 0 19.) 6 1 -1 9 0 0 From the general statement of the privilege of Sons of God St John goes on to the affirmation of the personal relation in which he and those whom he addresses stand to Him (� �� ).) 6 4 1 8 0 0 The structure of the verse is expressive. The absence of the personal pronoun (contrast 4:6) in the first clause throws all the emphasis upon the divine source of life: We know that it is from God we draw our being. In the second clause the emphasis is changed. Over against the Christian Society, only faintly indicated in the preceding words, stands the whole world, and on this attention is fixed. The relation of the Church to God is widely different from that of the world to the Evil One.) This difference is brought out in the two corresponding phrases � �� 6�� and � �� . The first describes the absolute source of being: the second the actual (but not essential) position.) � �� . .] See Additional Note on 3:1.) ��v A �. E.] This clause like the corresponding clauses in ) 7 1 -1 9 0 0 vv.) 6 1 -1 9 0 0 18 (��p A ��.), 20 (��v ��), is an independent statement and not dependent on E��. The Christian is able to look upon the saddest facts of life without being overwhelmed by them.) 6 1 1 8 0 0 The order A �� E�� suggests a slightly different conception from E�� A �� (c. 2:2): the world, the organization of society as alien from and opposed to God, is wholly, in all its parts and elements, placed in the domain of & The two thoughts of the world, and of the entirety of it, are given separately. The same form occurs ) 8 1 -1 9 0 “tw://bible.?id=40.16.26|AUTODETECT|” Matt. 16:26) 6 1 -1 9 0 0 and parallels; and the same order in ) 8 1 -1 9 0 “tw://bible.?id=40.26.59|AUTODETECT|” Matt. 26:59) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=3.11.36|AUTODETECT|” Lc. 11:36) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.4.53|AUTODETECT|” John 4:53) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=44.21.30|AUTODETECT|” Acts 21:30) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=46.14.23|AUTODETECT|” 1 Cor. 14:23) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=66.3.10|AUTODETECT|” Apoc. 3:10) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=66.6.12|AUTODETECT|” 6:12) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=66.12.9|AUTODETECT|” 12:9) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=66.16.14|AUTODETECT|” 16:14) 6 1 -1 9 0 0 . There is a similar difference of colour given by the corresponding position of ��: ) 8 1 -1 9 0 “tw://bible.?id=43.5.22|AUTODETECT|” John 5:22) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=43.16.13|AUTODETECT|” 16:13) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=40.10.30|AUTODETECT|” Matt. 10:30) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=40.13.56|AUTODETECT|” 13:56) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=40.26.56|AUTODETECT|” 26:56) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=44.16.33|AUTODETECT|” Acts 16:33) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=45.12.4|AUTODETECT|” Rom. 12:4) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=45.16.16|AUTODETECT|” 16:16) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=46.7.17|AUTODETECT|” 1 Cor. 7:17) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=46.10.1|AUTODETECT|” 10:1) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=46.15.7|AUTODETECT|” 15:7) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=46.16.20|AUTODETECT|” 16:20) 6 1 -1 9 0 0 , &c.) 6 1 1 8 0 0 � �� . �.] ) 7 1 -1 9 0 0 in maligno positus est) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 lieth in the evil one) 6 1 -1 9 0 0 , is placed in the sphere of his influence. There is no question here of the Evil One laying hold on (��) the world, as from without 7 1 -1 9 0 0 v.) 6 1 -1 9 0 0 8): it has been placed in him. The phrase answers to the �6�� which follows, and to the characteristic Pauline � ��. Comp. c. 3:24, 4:15 note. The connexion shews beyond question that �� is masculine, and the converse of �� . �. is given in ) 8 1 -1 9 0 “tw://bible.?id=43.17.15|AUTODETECT|” John 17:15) 6 1 -1 9 0 0 5�� . Compare ) 8 1 -1 9 0 “tw://bible.?id=42.11.15|AUTODETECT|” Luke 11:15) 6 1 -1 9 0 0 ff. � ��.) 6 1 1 8 0 0 A close parallel to the expression is found in Soph. ) 7 1 -1 9 0 0 Rd. Col.) 6 1 -1 9 0 0 247 � Q�� a� �� . Comp. ) 7 1 -1 9 0 0 Rd. R.) 6 1 -1 9 0 0 314; ) 7 1 -1 9 0 0 Alc.) 6 1 -1 9 0 0 279.) 5 1 1 8 0 0 20.) 6 1 -1 9 0 0 The third affirmation of knowledge is introduced by the adversative particle (�4�. ��). There is, this seems to be the line of thought, a startling antithesis in life of good and evil. We have been made to feel it in all its intensity. But at the same time we can face it in faith. That which is as yet dark will be made light. There is given to us the power of ever-advancing knowledge and of present divine fellowship. We can wait even as God waits. The particle �� is comparatively unfrequent in St John s writings: c. 1:7; 2:2, 2:5, 2:11, 2:17; 3:12, 3:17; 4:18; ) 8 1 -1 9 0 “tw://bible.?id=64.1.14|AUTODETECT|” 3 John 14) 6 1 -1 9 0 0 .) 6 1 1 8 0 0 %��, ��v ��] ) 7 1 -1 9 0 0 hath come and hath given) 6 1 -1 9 0 0 . Faith rests on the permanence of the fact and not upon the historic fact only. Comp. ) 8 1 -1 9 0 “tw://bible.?id=43.8.42|AUTODETECT|” John 8:42) 6 1 -1 9 0 0 note.) 6 2 1 8 0 0 ��] c. 3:1, 4:13. Contrast 3:23, 3:24; 5:11 (�� note.) ��] ) 7 1 -1 9 0 0 sensum) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 understanding) 6 1 -1 9 0 0 . This is the only place in which the term occurs in St John s writings; and generally nouns which express intellectual powers are rare in them. Thus St John never uses ��, nor is �� found in his Gospel or Epistles. ��, as compared with ��, represents the process of rational thought. Comp. ) 8 1 -1 9 0 “tw://bible.?id=49.4.18|AUTODETECT|” Eph. 4:18) 6 1 -1 9 0 0 � �� x� �P��, �� D�� (the first principles of the Gentiles were unsubstantial, and they had lost the power of right reasoning). Exclusive of quotations from the LXX, �� is found: ) 8 1 -1 9 0 “tw://bible.?id=60.1.13|AUTODETECT|” 1 Pet. 1:13) 6 1 -1 9 0 0 �� p� @�� t� ��; ) 8 1 -1 9 0 “tw://bible.?id=61.3.1|AUTODETECT|” 2 Pet. 3:1) 6 1 -1 9 0 0 �� t� �0�� ; and, in a more concrete sense, Lc. 1:51 �� ; ) 8 1 -1 9 0 “tw://bible.?id=51.1.21|AUTODETECT|” Col. 1:21) 6 1 -1 9 0 0 ��z� �� ; ) 8 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” Eph. 2:3) 6 1 -1 9 0 0 �p �� x� ��v �� .) 6 3 1 8 0 0 That with which the Son of God Incarnate has endowed believers is a power of understanding, of interpreting, of following out to their right issues, the complex facts of life; and the end of the gift is that they may know, not by one decisive act (5�� ) but by a continuous and progressive apprehension (5�� ), Him that is true. Thus the object of knowledge is not abstract but personal: not the Truth, but Him of Whom all that is true is a partial revelation.) It is evident that the fact of the Incarnation (�1x� ��z �. %��) vitally welcomed carries with it the power of believing in and seeing little by little the divine purpose of life under the perplexing riddles of phenomena.) The language in which Ignatius describes this gift is remarkable: ��p �� P �� , E �� 8�� ; �� x �� E �� A �� ; 7 1 -1 9 0 0 ad Eph.) 6 1 -1 9 0 0 17.).) 6 1 1 8 0 0 5�� ] This clause finds a remarkable commentary in ) 8 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” John 17:3) 6 1 -1 9 0 0 . Eternal life is the never-ending effort after this knowledge of God. Compare ) 8 1 -1 9 0 “tw://bible.?id=43.10.38|AUTODETECT|” John 10:38) 6 1 -1 9 0 0 , 5�� v �� E�� v A ��t� ��| � �P��.) 6 1 1 8 0 0 It seems likely that �� is to be regarded as a corrupt pronunciation of ��. It is remarkable that in ) 8 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” John 17:3) 6 1 -1 9 0 0 many authorities read �� for ��. Comp. Winer, 3. � 41. 1.) 6 1 1 8 0 0 �x� ��] ) 7 1 -1 9 0 0 verum Deum) 6 1 -1 9 0 0 V., ) 7 1 -1 9 0 0 quod est serum) 6 1 -1 9 0 0 F. 7 1 -1 9 0 0 i.e.) 6 1 -1 9 0 0 �x �.), ) 7 1 -1 9 0 0 Him that is true) 6 1 -1 9 0 0 , Who in contrast with all imaginary and imperfect objects of worship completely satisfies the idea of Godhead in the mind of man, even the Father revealed in and by the Son 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=43.14.9|AUTODETECT|” 14:9) 6 1 -1 9 0 0 ). Christ is also called A ��, ) 8 1 -1 9 0 “tw://bible.?id=66.3.7|AUTODETECT|” Apoc. 3:7) 6 1 -1 9 0 0 ; compare also ) 8 1 -1 9 0 “tw://bible.?id=66.3.14|AUTODETECT|” Apoc. 3:14) 6 1 -1 9 0 0 (6:10). For �� see ) 8 1 -1 9 0 “tw://bible.?id=43.1.9|AUTODETECT|” John 1:9) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.4.23|AUTODETECT|” 4:23) 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 notes. Comp. ) 8 1 -1 9 0 “tw://bible.?id=52.1.9|AUTODETECT|” 1 Thess. 1:9) 6 1 -1 9 0 0 ��x� �� v ��.) 6 1 1 8 0 0 �� … 8 ��.] ) 7 1 -1 9 0 0 et simus) 6 1 -1 9 0 0 7 1 -1 9 0 0 ut) 6 1 -1 9 0 0 ) ) 7 1 -1 9 0 0 in vero filio eius) 6 1 -1 9 0 0 V. St John adds a comment on what he has just said. Christians are not only enabled to gain a knowledge of God: they are already in fellowship with Him, in Him. ) 7 1 -1 9 0 0 We are in Him that is true) 6 1 -1 9 0 0 , even ) 7 1 -1 9 0 0 in His Son, Jesus Christ) 6 1 -1 9 0 0 . The latter clause defines and confirms the reality of the divine fellowship. So far as Christians are united with Christ, they are united with God. His assumption of humanity 7 1 -1 9 0 0 Jesus Christ) 6 1 -1 9 0 0 ) explains how the union is possible.) 6 1 1 8 0 0 �W�� …] As far as the grammatical construction of the sentence is concerned the pronoun (�W��) may refer either to Him that is true or to Jesus Christ. The most natural reference however is to the subject not locally nearest but dominant in the mind of the apostle 8 1 -1 9 0 “tw://bible.?id=63.1.7|AUTODETECT|” 2 John 7) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=44.4.11|AUTODETECT|” Acts 4:11) 6 1 -1 9 0 0 ; ) 8 1 -1 9 0 “tw://bible.?id=44.7.19|AUTODETECT|” 7:19) 6 1 -1 9 0 0 ). This is obviously He that is true further described by the addition of His Son. Thus the pronoun gathers up the revelation indicated in the words which precede 8 1 -1 9 0 “tw://bible.?id=43.1.2|AUTODETECT|” John 1:2) 6 1 -1 9 0 0 note): This Being this One who is true, who is revealed through and in His Son, with whom we are united by His Son is the true God and life eternal. In other words the revelation of God as Father in Christ (comp. 2:22 f.) satisfies, and can alone satisfy, the need of man. To know God as Father is eternal life 8 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” John 17:3) 6 1 -1 9 0 0 ) and so Christ has revealed Him (c. 1:2).) 6 1 1 8 0 0 A ��. �.] Comp. ) 8 1 -1 9 0 “tw://bible.?id=23.65.16|AUTODETECT|” Is. 65:16) 6 1 -1 9 0 0 (LXX). Compare the famous words of Ignatius: �7� �� A �� x� ��p 8�� 1�� P��, E� �� P�� , �x �� , C� ��p �� P�� P�� 7 1 -1 9 0 0 ad Magn.) 6 1 -1 9 0 0 8.). Aristides is said to have maintained before Hadrian quod Christus Jesus solus 7 1 -1 9 0 0 al.) 6 1 -1 9 0 0 verus) esset Deus 7 1 -1 9 0 0 Mart. Rom.) 6 1 -1 9 0 0 ap. Routh ) 7 1 -1 9 0 0 Rell. Sacrr.) 6 1 -1 9 0 0 1:80). This statement may be regarded as a summary paraphrase of the Greek text: �� x� ��x� �� v ��x� �� 1� �� v �� v �� x� ��t� �� V �� (c. 15.). The Syriac text has no reference to the Son and the Holy Spirit. Yet see Harnack, ) 7 1 -1 9 0 0 Text. u. Untersuch.) 6 1 -1 9 0 0 1:114.) 6 1 1 8 0 0 �W�� … ��t �0��.] The phrase is not exactly parallel with those which describe (as far as we can apprehend it) the essential nature of God 8 1 -1 9 0 “tw://bible.?id=43.4.24|AUTODETECT|” John 4:24) 6 1 -1 9 0 0 , c. ) 8 1 -1 9 0 “tw://bible.?id=43.1.5|AUTODETECT|” 1:5) 6 1 -1 9 0 0 , ) 8 1 -1 9 0 “tw://bible.?id=43.4.8|AUTODETECT|” 4:8) 6 1 -1 9 0 0 ). See Additional Note on 4:8. It expresses His relation to men, and so far is parallel with ) 8 1 -1 9 0 “tw://bible.?id=58.12.29|AUTODETECT|” Hebr. 12:29) 6 1 -1 9 0 0 8 1 -1 9 0 “tw://bible.*?id=5.4.24|AUTODETECT|” Deut. 4:24) 6 1 -1 9 0 0 ).) 6 1 1 8 0 0 On Eternal life see Additional Note.)

1 John 5:21

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!10 1 5 8 0 0
4. ) 11 1 -1 9 0 0
A final Warning) 10 1 -1 9 0 0
9 1 -1 9 0 0
21) 10 1 -1 9 0 0
).) 10 1 4 8 0 0
From the thought of Him that is true St John turns almost of necessity to the thought of the vain shadows which usurp His place. In them the world asserted its power. They forced themselves into notice on every side in innumerable shapes, and tempted believers to fall away from the perfect simplicity of faith. One sharp warning therefore closes the Epistle of which the main scope has been to deepen the fellowship of man with God and through God with man.) 9 1 4 8 0 0
21.) 10 1 -1 9 0 0
��] Once again the anxiety of the Apostle calls up the title of affection which has not been used since 4:4. See 2:1 note.) 10 1 4 8 0 0
�� ] ) 11 1 -1 9 0 0
custodite vos) 10 1 -1 9 0 0
V., ) 11 1 -1 9 0 0
guard yourselves) 10 1 -1 9 0 0
. The exact phrase is not found again in the N.T. Compare �� x� ) 13 1 -1 9 0 “tw://bible.*?id=65.1.21|AUTODETECT|”
Jude 21) 10 1 -1 9 0 0
; and with an adj. ) 13 1 -1 9 0 “tw://bible.*?id=59.1.27|AUTODETECT|”
James 1:27) 10 1 -1 9 0 0
; ) 13 1 -1 9 0 “tw://bible.*?id=47.11.9|AUTODETECT|”
2 Cor. 11:9) 10 1 -1 9 0 0
; ) 13 1 -1 9 0 “tw://bible.*?id=54.5.22|AUTODETECT|”
1 Tim. 5:22) 10 1 -1 9 0 0
. This guarding of the Christian answers to the keeping of Christ 11 1 -1 9 0 0
v.) 10 1 -1 9 0 0
8). The use of the active with the reflexive pronoun as distinguished from the middle (Lc. 12:15 �� x �. ��) emphasises the duty of personal effort. The use of the neuter (��) in direct agreement with �� seems to be unique. For the use of �� with the second person see c. 1:8 n. The ) 11 1 -1 9 0 0
aorist imp.) 10 1 -1 9 0 0
(��) is remarkable: compare ) 13 1 -1 9 0 “tw://bible.*?id=60.2.17|AUTODETECT|”
1 Pet. 2:17) 10 1 -1 9 0 0
for its exact force. Elsewhere in the Epistle (except 3:1) St John always uses the present.) 10 1 4 8 0 0
�x �� 0�.] ) 11 1 -1 9 0 0
a simulacris) 10 1 -1 9 0 0
V. The word �4�� is comparatively infrequent in the N. T., and elsewhere it is always used literally 11 1 -1 9 0 0
e.g.) 10 1 -1 9 0 0
) 13 1 -1 9 0 “tw://bible.*?id=52.1.9|AUTODETECT|”
1 Thess. 1:9) 10 1 -1 9 0 0
). But idolatry 13 1 -1 9 0 “tw://bible.*?id=51.3.5|AUTODETECT|”
Col. 3:5) 10 1 -1 9 0 0
) and idolater 13 1 -1 9 0 “tw://bible.*?id=49.5.5|AUTODETECT|”
Eph. 5:5) 10 1 -1 9 0 0
) have a wider sense in St Paul; and the context here seems to require a corresponding extension of the meaning of the term. An idol is anything which occupies the place due to God. The use of the definite article call up all the familiar objects which fall under the title. The command to Christians is not generally to keep themselves from such things as idols (�x �0�.) but from the well-known objects of a false devotion. Compare ) 13 1 -1 9 0 “tw://bible.*?id=47.6.16|AUTODETECT|”
2 Cor. 6:16) 10 1 -1 9 0 0
��p �0�� with ) 13 1 -1 9 0 “tw://bible.*?id=45.2.22|AUTODETECT|”
Rom. 2:22) 10 1 -1 9 0 0
A ��. �p �4��.) 10 1 4 8 0 0
This comprehensive warning is probably the latest voice of Scripture.) 11 1 2 8 0 0
Additional Note on 5:1. The use of the term ) 10 1 -1 9 0 0
) 11 1 -1 9 0 0
the Christ.) 10 1 -1 9 0 0
) 10 1 4 8 0 0
The history of the title Messiah, Christ 12 1 -1 9 0 0
��) 10 1 -1 9 0 0
, A ��, the Anointed One ) is very remarkable. It is not a characteristic title of the promised Saviour in the O.T. It is not even specifically applied to Him, unless perhaps in ) 13 1 -1 9 0 “tw://bible.*?id=27.9.25|AUTODETECT|”
Dan. 9:25) 10 1 -1 9 0 0
f., a passage of which the interpretation is very doubtful. And still in the apostolic age it was generally current among the Jews in Jud�a, Galilee, Samaria, and in the Dispersion; and it was applied by them to the object of their religious and national hope 13 1 -1 9 0 “tw://bible.*?id=40.2.4|AUTODETECT|”
Matt. 2:4) 10 1 -1 9 0 0
, ) 13 1 -1 9 0 “tw://bible.*?id=40.16.16|AUTODETECT|”
16:16) 10 1 -1 9 0 0
, ) 13 1 -1 9 0 “tw://bible.*?id=40.22.42|AUTODETECT|”
22:42) 10 1 -1 9 0 0
; ) 13 1 -1 9 0 “tw://bible.*?id=43.1.20|AUTODETECT|”
John 1:20) 10 1 -1 9 0 0
, ) 13 1 -1 9 0 “tw://bible.*?id=43.1.41|AUTODETECT|”
1:41) 10 1 -1 9 0 0
, ) 13 1 -1 9 0 “tw://bible.*?id=43.4.25|AUTODETECT|”
4:25) 10 1 -1 9 0 0
, ) 13 1 -1 9 0 “tw://bible.*?id=43.12.34|AUTODETECT|”
12:34) 10 1 -1 9 0 0
; ) 13 1 -1 9 0 “tw://bible.*?id=44.9.22|AUTODETECT|”
Acts 9:22) 10 1 -1 9 0 0
, ) 13 1 -1 9 0 “tw://bible.*?id=44.17.3|AUTODETECT|”
17:3) 10 1 -1 9 0 0
, ) 13 1 -1 9 0 “tw://bible.*?id=44.18.28|AUTODETECT|”
18:28) 10 1 -1 9 0 0
, ) 13 1 -1 9 0 “tw://bible.*?id=44.26.23|AUTODETECT|”
26:23) 10 1 -1 9 0 0
). The Hebrew word had been clothed in a Greek dress, and was current side by side with the Greek equivalent 13 1 -1 9 0 “tw://bible.*?id=43.1.42|AUTODETECT|”
John 1:42) 10 1 -1 9 0 0
, ) 13 1 -1 9 0 “tw://bible.*?id=43.4.25|AUTODETECT|”
4:25) 10 1 -1 9 0 0
).) 10 1 4 8 0 0
The word ) 12 1 -1 9 0 0
��) 10 1 -1 9 0 0
, anointed, occurs several times in the Book of Leviticus in the phrase ) 12 1 -1 9 0 0
�� ) 10 1 -1 9 0 0: ) 13 1 -1 9 0 “tw://bible.?id=3.4.3|AUTODETECT|” Lev. 4:3) 10 1 -1 9 0 0 (A ��z� A ��), 5:16; 6:15 (A ��. A ��). Comp. 2 Macc. 1:10 (�x �� 1�� ).) 10 1 4 8 0 0 In the Historical Books the word is used of the representative kings of the theocratic nation: Of Saul:) 13 1 4 8 0 “tw://bible.?id=9.12.3|AUTODETECT|” 1 Sam. 12:3) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.*?id=9.12.12|AUTODETECT|”

10 1 -1 9 0 0 :5) 12 1 -1 9 0 0 ��) 10 1 -1 9 0 0 , A ��x� �P��.) 13 1 4 8 0 “tw://bible.?id=9.24.6|AUTODETECT|” 1 Sam. 24:6) 10 1 -1 9 0 0 , 24:11; ) 13 1 -1 9 0 “tw://bible.?id=9.26.16|AUTODETECT|” 26:16) 10 1 -1 9 0 0 ; ) 13 1 -1 9 0 “tw://bible.?id=10.1.14|AUTODETECT|” 2 Sam. 1:14) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=10.1.16|AUTODETECT|” 1:16) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 , LXX. A ��x� ��.) 13 1 4 8 0 “tw://bible.?id=9.26.9|AUTODETECT|” 1 Sam. 26:9) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=9.26.11|AUTODETECT|” 26:11) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=9.26.23|AUTODETECT|” 26:23) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 LXX. ��x� ��.) 10 1 4 8 0 0 Comp. ) 13 1 -1 9 0 “tw://bible.?id=10.1.21|AUTODETECT|” 2 Sam. 1:21) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 , LXX. �P� �� .) 10 1 4 8 0 0 Of David:) 13 1 4 8 0 “tw://bible.?id=9.16.6|AUTODETECT|” 1 Sam. 16:6) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 ��) 10 1 -1 9 0 0 , LXX. A ��x� �P��.) 13 1 4 8 0 “tw://bible.?id=10.19.21|AUTODETECT|” 2 Sam. 19:21) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 ; LXX. A ��x� ��.) 13 1 4 8 0 “tw://bible.?id=10.23.1|AUTODETECT|” 2 Sam. 23:1) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 , LXX. ��x� �� 8��.) 13 1 4 8 0 “tw://bible.?id=10.22.51|AUTODETECT|” 2 Sam. 22:51) 10 1 -1 9 0 0 .) 13 1 4 8 0 “tw://bible.?id=19.18.50|AUTODETECT|” Ps. 18:50) 10 1 -1 9 0 0 .) 10 1 4 8 0 0 Of Solomon:) 13 1 4 8 0 “tw://bible.?id=14.6.42|AUTODETECT|” 2 Chron. 6:42) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 ��) 10 1 -1 9 0 0 , LXX. A ��x� ��.) 10 1 4 8 0 0 Of Jehu:) 13 1 4 8 0 “tw://bible.?id=14.22.7|AUTODETECT|” 2 Chron. 22:7) 10 1 -1 9 0 0 LXX. ��x� 8��z … ��x� ��, ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 .) 10 1 4 8 0 0 Compare the wider use in:) 13 1 4 8 0 “tw://bible.?id=9.2.10|AUTODETECT|” 1 Sam. 2:10) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� & ��) 10 1 -1 9 0 0 , LXX. Q�� P��.) 13 1 4 8 0 “tw://bible.?id=9.2.35|AUTODETECT|” 1 Sam. 2:35) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 , LXX. �� (��) ��.) 13 1 4 8 0 “tw://bible.?id=13.16.22|AUTODETECT|” 1 Chron. 16:22) 10 1 -1 9 0 0 .) 13 1 4 8 0 “tw://bible.?id=19.105.15|AUTODETECT|” Ps. 105:15) 10 1 -1 9 0 0 .) 10 1 4 8 0 0 In the Prophets the word is used of Cyrus:) 13 1 4 8 0 “tw://bible.?id=23.45.1|AUTODETECT|” Isaiah 45:1) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 , LXX. �U�� A ��x� �� .) 10 1 4 8 0 0 In the second passage where it occurs it is doubtful whether it is used in a personal or national sense:) 13 1 4 8 0 “tw://bible.*?id=35.3.13|AUTODETECT|” Hab. 3:13) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 , LXX. �� z� �� .) 10 1 4 8 0 0 It occurs twice in a difficult passage of the Book of Daniel:) -60 3 6 0 2 0

1 �TPF0 TRVTableSW T.OptionsrvtoEditing rvtoRowSizing rvtoColSizing rvtoRowSelect rvtoColSelectrvtoHideGridLinesT.ColorclNoneT.TextRowSeparator T.TextColSeparator T.BorderLightColorclWindowText T.BorderStyle rvtbColorT.BorderVSpacingT.BorderHSpacingT.VisibleBorders.BottomT.CellBorderLightColorclWindowText T.CellPaddingT.CellBorderStyle rvtbColorT.CellVSpacingT.CellHSpacingCTDC.BestWidth�C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data ��-8 1 3 13 1 3 8 0 “tw://bible.?id=27.9.25|AUTODETECT|” Dan. 9:25) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 ,) TDC.BestWidth�C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data NJ-8 1 3 10 1 3 8 0 0 Theod. ��x� !��.) TDC.BestWidth�C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data rn-8 1 3 10 1 3 8 0 0 Dan. 26 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 ,) TDC.BestWidth�C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data VR-8 1 3 10 1 3 8 0 0 Theod. �� .) 10 1 4 8 0 0 Compare also:) 13 1 4 8 0 “tw://bible.?id=30.4.13|AUTODETECT|” Amos 4:13) 10 1 -1 9 0 0 LXX. �� x� ��x� ��.) 10 1 4 8 0 0 Hebr. ) 12 1 -1 9 0 0 �� & ��) 10 1 -1 9 0 0 .) 10 1 4 8 0 0 In the Psalms the Divine King who is the type of the Christ is spoken of as the anointed of the Lord ; and there can be no doubt that it was from the Psalms, and especially from ) 13 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” Ps. 2) 10 1 -1 9 0 0 ., that the word passed into common use in the special technical sense.) 13 1 4 8 0 “tw://bible.?id=19.2.2|AUTODETECT|” Ps. 2:2) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 , LXX. ��p �� v ��p �� P��.) 13 1 4 8 0 “tw://bible.?id=19.18.50|AUTODETECT|” Ps. 18:50) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 , LXX. �� P�� .) 13 1 4 8 0 “tw://bible.?id=19.20.6|AUTODETECT|” Ps. 20:6) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 ��) 10 1 -1 9 0 0 , LXX. (�� ) �x� ��x� �P��.) 13 1 4 8 0 “tw://bible.?id=19.28.8|AUTODETECT|” Ps. 28:8) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 , LXX. Q��t� �� P�� .) 10 1 4 8 0 0 So ) 13 1 -1 9 0 “tw://bible.?id=19.89.38|AUTODETECT|” Ps. 89:38) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=19.89.51|AUTODETECT|” 89:51) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=19.132.10|AUTODETECT|” 132:10) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=19.132.17|AUTODETECT|” 132:17) 10 1 -1 9 0 0 .) 10 1 4 8 0 0 Compare ) 13 1 -1 9 0 “tw://bible.?id=19.84.10|AUTODETECT|” Ps. 84:10) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 ��, ��) 10 1 -1 9 0 0 LXX. A �� … �x� �� .) 10 1 4 8 0 0 It occurs in the plural:) 13 1 4 8 0 “tw://bible.?id=19.105.15|AUTODETECT|” Ps. 105:15) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=13.16.22|AUTODETECT|” 1 Chron. 16:22) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 ��) 10 1 -1 9 0 0 , LXX. �1 �� .) 10 1 4 8 0 0 The full phrase is found:) 13 1 4 8 0 “tw://bible.?id=25.4.20|AUTODETECT|” Lam. 4:20) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 , LXX. ��x� ��.) 10 1 4 8 0 0 Compare ) 13 1 -1 9 0 “tw://bible.?id=42.2.11|AUTODETECT|” Luke 2:11) 10 1 -1 9 0 0 .) 10 1 4 8 0 0 It will be observed that in all these passages, with the exception of those in Leviticus, ) 13 1 -1 9 0 “tw://bible.?id=10.1.21|AUTODETECT|” 2 Sam. 1:21) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=27.9.25|AUTODETECT|” Dan. 9:25) 10 1 -1 9 0 0 f., the Anointed One is always spoken of as the Anointed of the Lord or of God.) 10 2 4 8 0 0 The title �� occurs in connexion with �� Ecclus. 46:19 �� v ��.) It occurs several times also in the ) 11 1 -1 9 0 0 Psalms of Solomon:) 10 8 4 8 0 0 17:36 (there shall be no unrighteousness, because) �� v ��z� �P��B� ��x� ��.) 18:8 (happy are they who are) Q�x �� P�� v �� v 0��.) 18:6 & �0� !�� P�� (�� ).) It is found in the Book of Henoch:) c. 48, 10 & they have denied the Lord of Spirits and His Anointed.) c. 52, 4 All these things which thou hast seen minister to the rule of His Anointed that he may be strong and mighty upon the earth.) But even here the title has not become an absolute title but describes one who has the character of an anointed one. ) And it occurs twice in the Targum of Onkelos on the Pentateuch:) 13 1 4 8 0 “tw://bible.?id=1.49.10|AUTODETECT|” Gen. 49:10) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 , ) 11 1 -1 9 0 0 until Messiah come, whose is the kingdom) 10 1 -1 9 0 0 .) 13 1 4 8 0 “tw://bible.?id=4.24.17|AUTODETECT|” Num. 24:17) 10 1 -1 9 0 0 ) 12 1 -1 9 0 0 �� ) 10 1 -1 9 0 0 , ) 11 1 -1 9 0 0 when a king shall arise from Jacob, and a Christ from Israel shall rule) 10 1 -1 9 0 0 .) 10 1 3 8 0 0 and commonly in the Targum of Jonathan. Comp. Buxtorf ) 11 1 -1 9 0 0 Lex.) 10 1 -1 9 0 0 s.v.) 10 1 4 8 0 0 It may be added that it is found also in 4 Esdras 7:28 f. ) 11 1 -1 9 0 0 my Son Christ) 10 1 -1 9 0 0 (comp. 12:32).) 10 2 4 8 0 0 And in the Apocalypse of Baruch: cc. 24, 30, 39, 40, 70, 72.) From this general view of the use of the word it appears that the limited application of the title to the Divine King and Saviour of Israel is, with the possible exception of the passage of Daniel, post-Biblical. And it is likely that the combination of the ideas of a coming of the Lord to judgment and of the establishment of a Divine Kingdom in Daniel served to concentrate attention on the scriptural language in regard to the Anointed of the Lord 13 1 -1 9 0 “tw://bible.?id=42.2.26|AUTODETECT|” Luke 2:26) 10 1 -1 9 0 0 ) which was seen to transcend any past application. Thus it could not but be felt that every one anointed to a special function in the divine economy pointed to One greater in whom all that he foreshadowed should find a final accomplishment. The offices of king and priest and prophet were concentrated upon the Christ ; and now one office and now the other became predominant according to the tempers of men.) 10 1 4 8 0 0 With regard to the usage of St John it may be observed that A �� is without question uniformly an appellative in the Gospel: 1:20, 1:25, 3:28, 4:29, 7:26 f., 7:31, 7:41 f., 10:24, 11:27, 12:34, 20:31 (compare also the use of ��: 1:41, 4:25, 9:22). So it is also in the first epistle: 2:22, 5:1. This large collection of examples seems to decide that the same sense must be adopted in ) 13 1 -1 9 0 “tw://bible.?id=63.1.9|AUTODETECT|” 2 John 9) 10 1 -1 9 0 0 ; ) 13 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” Apoc. 20:4) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=66.20.6|AUTODETECT|” 20:6) 10 1 -1 9 0 0 , where otherwise the title might have seemed to be a proper name.) 11 1 2 8 0 0 Additional Note on 5:6. References to the facts of the Gospel) 10 1 4 8 0 0 The Epistles of St John are permeated with the thoughts of the Person and work of Christ but direct references to the facts of the Gospel are singularly rare in them. In the third Epistle there is nothing in the language which is distinctively Christian except the pregnant reference to the Name 11 1 -1 9 0 0 v.) 10 1 -1 9 0 0 7). The Baptism is not spoken of plainly; nor yet any one of the crucial events of the Life of the Lord which were included in the earliest Confessions of faith, the Birth of the Virgin Mary, the Crucifixion, the Resurrection, the Ascension, the Session at the right hand of the Father, the Coming to Judgment.) 10 2 4 8 0 0 But though these facts are not expressly mentioned they are all implied, and interpreted. Without them the arguments and language of St John are unintelligible.) (1) The Birth of the Virgin Mary: 4:2 ) 11 1 -1 9 0 0 Jesus Christ came in flesh) 10 1 -1 9 0 0 .) 10 1 4 8 0 0 (2) The Baptism: 5:6 ) 11 1 -1 9 0 0 This is He that came by water) 10 1 -1 9 0 0 .) 10 1 4 8 0 0 (3) The Passion: 3:16 ) 11 1 -1 9 0 0 He laid down His life for us) 10 1 -1 9 0 0 5:6 ) 11 1 -1 9 0 0 This is He that came & by blood) 10 1 -1 9 0 0 .) 10 1 4 8 0 0 (4) The Resurrection, Ascension and Session at the right hand of the Father: 2:1 ) 11 1 -1 9 0 0 we have an Advocate with the Father, Jesus Christ) 10 1 -1 9 0 0 . Comp. ) 13 1 -1 9 0 “tw://bible.?id=63.1.7|AUTODETECT|” 2 John 7) 10 1 -1 9 0 0 & ) 11 1 -1 9 0 0 confess that Jesus Christ cometh in flesh;) 10 1 -1 9 0 0 ) 13 1 -1 9 0 “tw://bible.?id=62.1.3|AUTODETECT|” 1 John 1:3) 10 1 -1 9 0 0 .) 10 1 4 8 0 0 (5) The coming to Judgment: 2:28 ) 11 1 -1 9 0 0 that we may have boldness and not be ashamed before Him at His presence;) 10 1 -1 9 0 0 3:2 ) 11 1 -1 9 0 0 If tie should be manifested we shall be like Him, for we shall see Him as He is) 10 1 -1 9 0 0 . ) 13 1 -1 9 0 “tw://bible.*?id=63.1.7|AUTODETECT|” 2 John 7) 10 1 -1 9 0 0 .) 10 1 4 8 0 0 In addition to these allusions to articles of the Baptismal Creed the first Epistle assumes a general knowledge of the Life and Teaching of Christ: 2:6 ) 11 1 -1 9 0 0 He that saith he abideth in Him ought himself also to walk even as He walked;) 10 1 -1 9 0 0 3:1 ) 11 1 -1 9 0 0 The world knoweth us not because it knew Him not;) 10 1 -1 9 0 0 2:25 ) 11 1 -1 9 0 0 the promise which He promised;) 10 1 -1 9 0 0 3:23 ) 11 1 -1 9 0 0 as He gave us commandment) 10 1 -1 9 0 0 . Compare also 1:1 note.) 10 1 4 8 0 0 The revelation of the purpose and issue of Christ s work is made with singular fulness:) 10 1 3 8 0 0 3:5 ) 11 1 -1 9 0 0 He was manifested to take away sins) 10 1 -1 9 0 0 .) 10 1 3 8 0 0 3:8 ) 11 1 -1 9 0 0 The Son of God was manifested that He might destroy the works of the devil) 10 1 -1 9 0 0 .) 10 1 3 8 0 0 4:9 [) 11 1 -1 9 0 0 God) 10 1 -1 9 0 0 ] ) 11 1 -1 9 0 0 hath sent His Son, His only Son, that we may live through Him) 10 1 -1 9 0 0 .) 10 1 3 8 0 0 4:10 [) 11 1 -1 9 0 0 God) 10 1 -1 9 0 0 ] ) 11 1 -1 9 0 0 sent His Son, as a propitiation for our sins) 10 1 -1 9 0 0 . Comp. 2:2.) 10 1 3 8 0 0 4:14 ) 11 1 -1 9 0 0 The Father hath sent the Son as Saviour of the world) 10 1 -1 9 0 0 .) 10 1 3 8 0 0 5:20 ) 11 1 -1 9 0 0 The Son of God is come and hath given us an understanding that we may know Him that is true) 10 1 -1 9 0 0 .) 10 1 4 8 0 0 Comp. 1:7; 5:18.) 11 1 2 8 0 0 Additional Note on the readings in 5:6 f.) 10 1 4 8 0 0 The variations of the three chief Greek mss. in the passage �W�� … �� deserve to be studied in detail. Happily in this case the common text follows in the main that of B.) -60 3 6 0 2 0

1 eTPF0 TRVTableSW T.OptionsrvtoEditing rvtoRowSizing rvtoColSizing rvtoRowSelect rvtoColSelectrvtoHideGridLinesT.ColorclNoneT.TextRowSeparator T.TextColSeparator T.BorderLightColorclWindowText T.BorderStyle rvtbColorT.BorderVSpacingT.BorderHSpacingT.VisibleBorders.BottomT.CellBorderLightColorclWindowText T.CellPaddingT.CellBorderStyle rvtbColorT.CellVSpacingT.CellHSpacingCTDC.BestWidth�C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data -8 1 3 10 1 2 8 0 0 B.) TDC.BestWidthxC.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data -8 1 3 12 1 2 8 0 0 �) TDC.BestWidth8C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data -8 1 3 10 1 2 8 0 0 A.) TDC.BestWidth�C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data B>-8 1 3 10 1 3 8 0 0 �W�� A ��|�) TDC.BestWidthxC.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data B>-8 1 3 10 1 3 8 0 0 �W�� A ��|�) TDC.BestWidth8C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data B>-8 1 3 10 1 3 8 0 0 �W�� A ��|�) TDC.BestWidth�C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data FB-8 1 3 10 1 3 8 0 0 �0 U�� v �5��) TDC.BestWidthxC.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data HD-8 1 3 10 1 3 8 0 0 ��p U�� v �5��) TDC.BestWidth8C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data HD-8 1 3 10 1 3 8 0 0 �� U�� v �5��) TDC.BestWidth�C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data -8 1 3 10 1 3 8 0 0 ) TDC.BestWidthxC.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data 62-8 1 3 10 1 3 8 0 0 ��v ��) TDC.BestWidth8C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data 62-8 1 3 10 1 3 8 0 0 ��v ��) TDC.BestWidth�C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data :6-8 1 3 10 1 3 8 0 0 8�� ) TDC.BestWidthxC.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data :6-8 1 3 10 1 3 8 0 0 8�� ) TDC.BestWidth8C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data :6-8 1 3 10 1 3 8 0 0 8�� ) TDC.BestWidth�C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data D@-8 1 3 10 1 3 8 0 0 �P� � �� U�� ) TDC.BestWidthxC.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data FB-8 1 3 10 1 3 8 0 0 �P� � �� U�� ) TDC.BestWidth8C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data FB-8 1 3 10 1 3 8 0 0 �P� � �� U�� ) TDC.BestWidth�C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data :-8 1 3 10 1 3 8 0 0 ��v �x �� …) TDC.BestWidthxC.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data

:-8 1 3 10 1 3 8 0 0 ��v �x �� …) TDC.BestWidth8C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data :-8 1 3 10 1 3 8 0 0 ��v �x �� …) TDC.BestWidth�C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data -8 1 3 10 1 3 8 0 0 ) TDC.BestWidthxC.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data -8 1 3 10 1 3 8 0 0 ) TDC.BestWidth8C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data -8 1 3 10 1 3 8 0 0 ) TDC.BestWidth�C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data :6-8 1 3 10 1 3 8 0 0 E�� 0�v�) TDC.BestWidthxC.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data @-8 1 3 10 1 3 8 0 0 �1 �� …) TDC.BestWidthxC.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data B>-8 1 3 10 1 3 8 0 0 �1 �� …) TDC.BestWidth8C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data B>-8 1 3 10 1 3 8 0 0 �1 �� …) 10 1 4 8 0 0 For �x �� the Latin Vulgate gives ) 11 1 -1 9 0 0 Christus) 10 1 -1 9 0 0 .) 11 1 2 8 0 0 Additional Note on the readings in 5:7, 5:8) 10 4 4 8 0 0 The words which are interpolated in the common Greek text in this passage (� �� P�� A ��t� A �� v �x �� v �W�� 1 �� 0��. ��v �� 0�� 1 �� ) offer an instructive illustration of the formation and introduction of a gloss into the apostolic text without any signs of bad faith. Happily the gloss was confined within narrow limits till the age of printing. If it had been known in the East in the sixth or seventh century, it is not rash to suppose that it would have found wide acceptance just as it did in the printed editions of the Greek text, and the evidence would have been complicated though essentially unchanged. In this respect the history of the Vulgate reading is of singular importance. The mass of later Latin copies which contain the interpolation obviously add nothing to the evidence in favour of the authenticity of the words, and do not even tend to shew that they formed part of Jerome s text.) The state of the external evidence can be summed up very briefly.) The words are not found) (1) In any independent Greek ms. (more than 180 mss. and 50 lectionaries are quoted). Both the late mss. which contain it have unquestionably been modified by the Latin Vulgate��) -203 9 -1 1 2 0 0 14 0 0 no-protect 0 1

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15 1 -1 9 0 0 1 ) 16 1 -1 9 0 0 The ) 17 1 -1 9 0 0 Codex Ravianus) 16 1 -1 9 0 0 which was formerly quoted as a ms. authority has been shewn to be a copy made from printed texts, chiefly from the Complutensian, which it follows in this passage. Comp. Griesbach, N. T. I.2. ) 17 1 -1 9 0 0 App.) 16 1 -1 9 0 0 4 f. The clause is also written on the margin of a Naples ms. 173 manu recenti, unius ut mihi videtur ex bibliothecariis, s�. fine 17 (Tischdf.).) 10 1 -1 9 0 0 (2) In any independent Greek writer. The very few Greek writers who make use of the words derived their knowledge of them from the Latin (not in Ir Cl.Al Orig Did Athan Bas Greg.Naz Cyr.Al)��) -203 9 -1 1 2 0 0 14 0 0 no-protect 0 1

format=2 �-8 1 3 14 1 0 8 0 0 2) 15 1 -1 9 0 0 2 ) 16 1 -1 9 0 0 The gloss of Claudius Apollinaris, quoted in the note on the text, shews that he connected the word and the spirit with ) 17 1 -1 9 0 0 v.) 16 1 -1 9 0 0 8 in a different sense.) 10 1 -1 9 0 0 (3) In any Latin Father earlier than Victor Vitensis or Vigilius Tapsensis 13 1 -1 9 0 “tw://bible.*?id=25.1.0|AUTODETECT|” Leo 1) 10 1 -1 9 0 0 ��) -203 9 -1 1 2 0 0 14 0 0 no-protect 0 1

format=3 �-8 1 3 14 1 0 8 0 0 3) 15 1 -1 9 0 0 3 ) 16 1 -1 9 0 0 Compare Griesbach ) 17 1 -1 9 0 0 l.c.) 16 1 -1 9 0 0 13 ff.) 10 1 -1 9 0 0 (4) In any ancient version except the Latin; and it was not found 11 1 -1 9 0 0 a) 10 1 -1 9 0 0 ) in the Old Latin in its early form (Tert Cypr Aug), or 11 1 -1 9 0 0 b) 10 1 -1 9 0 0 ) in the Vulgate as issued by Jerome 11 1 -1 9 0 0 Codd. am fuld) 10 1 -1 9 0 0 ) or 11 1 -1 9 0 0 c) 10 1 -1 9 0 0 ) as revised by Alcuin 11 1 -1 9 0 0 Cod. vallicell) 10 1 -1 9 0 0 *)��) -203 9 -1 1 2 0 0 14 0 0 no-protect 0 1

format=4 �-8 1 3 14 1 0 8 0 0 4) 15 1 -1 9 0 0 4 ) 16 1 -1 9 0 0 The words are found in the Theodulfian Recension 17 1 -1 9 0 0 Bibl. Nat. Lat.) 16 1 -1 9 0 0 9380) in the following form: quia tres sunt qui testimonium dant in terra spiritus aqua et sanguis et tres unum sunt; et tres sunt qui testimonium dicunt in c�o pater ) 17 1 -1 9 0 0 et filius) 16 1 -1 9 0 0 , et spiritus sanctus et hi tres unum sunt (Prof. Wordsworth).) 10 1 -1 9 0 0 On the other hand the gloss is found from the sixth century in Latin Fathers; and it is found also in two copies which give an old Latin text, in some early copies of the Vulgate and in the great mass of the later copies and in the Clementine text.) 10 2 4 8 0 0 It becomes of interest therefore to observe how the words originally found a place in the Latin texts, and were carried from that source into the Greek text, and into the printed editions of other versions.) The words are not, as has been already stated, found in any early Latin Father; but a passage of Cyprian, which shews that he was not acquainted with them as part of the apostolic text, shews at the same time how natural it was to form a distinct gloss on ) 11 1 -1 9 0 0 v.) 10 1 -1 9 0 0 7 according to their tenor: Dicit dominus: ) 11 1 -1 9 0 0 Ego et Pater unum sumus;) 10 1 -1 9 0 0 et iterum ) 11 1 -1 9 0 0 de) 10 1 -1 9 0 0 Patre et Filio et Spiritu Sancto scriptum est; ) 11 1 -1 9 0 0 et tres unum sunt) 10 1 -1 9 0 0 11 1 -1 9 0 0 de Eccles. unit.) 10 1 -1 9 0 0 c. 6; comp. ) 11 1 -1 9 0 0 auct. de rebapt.) 10 1 -1 9 0 0 cc. 15, 19). The force of this application of the spirit and the water and the blood with the false reading unum sunt for in unum sunt (�0� �x � �0��) is made clear by a later reference to it in Facundus: & De Patre et Filio et Spiritu Sancto sic dicit: ) 11 1 -1 9 0 0 Tres sunt qui testimonium dant in terra, spiritus, aqua et sanguis, et hi tres unum sunt;) 10 1 -1 9 0 0 in spiritu significans Patrem, sicut Dominus mulieri Samaritan� & loquitur & in aqua vero Spiritum Sanctum significans sicut in eodem Evangelio exponit 13 1 -1 9 0 “tw://bible.*?id=43.7.37|AUTODETECT|” John 7:37) 10 1 -1 9 0 0 ) & in sanguine vero Filium & Quod & Johannis apostoli testimonium beatus Cyprianus & in epistola sive libro quem de Unitate scripsit de Patre Filio et Spiritu Sancto dictum intelligit 11 1 -1 9 0 0 Pro def. tr. Cap.) 10 1 -1 9 0 0 1:3). The same mystical interpretation is found in Augustine 11 1 -1 9 0 0 c.) 10 1 -1 9 0 0 ) 11 1 -1 9 0 0 Maxim.) 10 1 -1 9 0 0 2:22), and Eucherius 11 1 -1 9 0 0 Instruc.) 10 1 -1 9 0 0

) 11 1 -1 9 0 0 ad loc.) 10 1 -1 9 0 0 Migne, ) 11 1 -1 9 0 0 Patr. Lat.) 10 1 -1 9 0 0 50:810); and Augustine supplies the word Verbum, which is required to complete the gloss: Deus itaque summus et verus cum Verbo suo et Spiritu Sancto, qu� tria unum sunt, Deus unus et omnipotens 11 1 -1 9 0 0 de Civ.) 10 1 -1 9 0 0 5:11)��) -203 9 -1 1 2 0 0 14 0 0 no-protect 0 1

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15 1 -1 9 0 0 1 ) 16 1 -1 9 0 0 It is by no means unlikely that the mystical interpretation of ) 17 1 -1 9 0 0 v.) 16 1 -1 9 0 0 8 may have taken a definite shape in Africa from a very early time. The language of Tertullian, which shews conclusively that he was not acquainted with the words ) 17 1 -1 9 0 0 tres unum sunt) 16 1 -1 9 0 0 as a scriptural phrase, indicates the beginning of its growth: ) 17 1 -1 9 0 0 adv. Prax.) 16 1 -1 9 0 0 25 & connexus patris in filio et filii in paracleto, tres efficit coh�entes, alterum ex altero. Quitres unum sunt non unus; quomodo dictum est ) 17 1 -1 9 0 0 ego et pater unum sumus) 16 1 -1 9 0 0 (John 10:30) ad substanti�unitatem, non ad numeri singularitatem. It is possible that the gloss may have found a place in copies of the Latin Version as soon as it was definitely shaped; but there is no evidence that it was found in the text of St John before the latter part of the 5th century.) 10 1 -1 9 0 0 The gloss which had thus become an established interpretation of St John s words is first quoted as part of the Epistle in a tract of Priscillian ( 385), who quotes the passage with remarkable variations��) -203 9 -1 1 2 0 0 14 0 0 no-protect 0 1

format=2 o-8 1 3 14 1 0 8 0 0 2) 15 1 -1 9 0 0 2 ) 17 1 -1 9 0 0 Liber Apol.) 16 1 -1 9 0 0 �4.) 10 1 -1 9 0 0 The use of the neuter 11 1 -1 9 0 0 l.c.) 10 1 -1 9 0 0 ) in both clauses is peculiar and in itself proves conclusively that the passage was not taken directly from any Greek text. The substitution of ) 11 1 -1 9 0 0 caro) 10 1 -1 9 0 0 for ) 11 1 -1 9 0 0 spiritus) 10 1 -1 9 0 0 (transposed) in the earthly triad is found also in Vict. Vit. ) 11 1 -1 9 0 0 c. Varim.) 10 1 -1 9 0 0 5 (p. 204); and so the connexion of ) 11 1 -1 9 0 0 in Christo Jesu) 10 1 -1 9 0 0 with the heavenly triad is likewise found in one of the quotations from the same group of writings (see below).) 10 1 4 8 0 0 On the whole this earliest example of the interpolation recedes farthest of all from the original apostolic words; and seems to shew that it took shape among a people ignorant of Greek. Perhaps it indicates yet more, and points to Spain as the country where it was formed 11 1 -1 9 0 0 m, Codd. Cav.) 10 1 -1 9 0 0 and ) 11 1 -1 9 0 0 Tol.) 10 1 -1 9 0 0 ).) 10 2 4 8 0 0 The interpolation occurs next in a group of writings which come from Africa in the last quarter of the fifth century:) (1) Ut adhuc luce clarius unius divinitatis esse cum Patre et Filio Spiritum Sanctum doceamus, Joannis Evangelist� testimonio comprobatur. Ait namque ) 11 1 -1 9 0 0 Tres sunt qui testimonium perhibent in cSlo, Pater, Verbum et Spiritus Sanctus, et hi tres unum sunt) 10 1 -1 9 0 0 11 1 -1 9 0 0 Prof. Fid.) 10 1 -1 9 0 0 ap. Vict. Vit. ) 11 1 -1 9 0 0 de Persec. Vand.) 10 1 -1 9 0 0 3:11)��) -203 9 -1 1 2 0 0 14 0 0 no-protect 0 1

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15 1 -1 9 0 0 1 ) 16 1 -1 9 0 0 The authorship of this Exposition of the Faith is uncertain. It is perhaps a later addition to the history of Victor 17 1 -1 9 0 0 Gesch. d. Vand. Herrsch.) 16 1 -1 9 0 0 369 n.); but in no case does it prove more than that the words were found in the copy of the Epistle used by the writer.) 10 1 -1 9 0 0 (2) Pater est ingenitus, filius vero sine initio genitus a patre est, spiritus autem sanctus processit (Casp. procedit?) a patre et accipit de filio sicut evangelista testatur, quia scriptum est: ) 11 1 -1 9 0 0 Tres sunt qui dicunt testimonium in cSlo, pater, verbum et spiritus, et hSc tria unum sunt, in Christo Jesu) 10 1 -1 9 0 0 . Non tamen dixit: unus est in Christo Jesu��) -203 9 -1 1 2 0 0 14 0 0 no-protect 0 1

format=2 8-8 1 3 14 1 0 8 0 0 2) 15 1 -1 9 0 0 2 ) 16 1 -1 9 0 0 This remarkable form of the gloss has been printed by Caspari in an ) 17 1 -1 9 0 0 Expositio fidei) 16 1 -1 9 0 0 preserved in the Ambrosian ms. which contains also the Muratorian fragment on the Canon 17 1 -1 9 0 0 Kirchenhist. Anecdota) 16 1 -1 9 0 0 , pp. 24:305 and notes).) 10 1 -1 9 0 0 It was not unnatural that in the stress of the Arian persecution words which were held to give the plain meaning of St John s words as they were read should find their way from the margin into the text, or if they had already obtained a place in the text of any copies should gain wider currency. But still the form is fluent:) 10 1 4 8 0 0 (3) [Johannes Evangelista] ad Parthos: ) 11 1 -1 9 0 0 Tres sunt) 10 1 -1 9 0 0 , inquit, ) 11 1 -1 9 0 0 qui testimonium perhibent in terra, aqua sanguis et caro, et tres in nobis sunt; et tres sunt qui testimonium perhibent in cSlo, Pater Verbum et Spiritus & et hi (ii) tres unum sunt) 10 1 -1 9 0 0 11 1 -1 9 0 0 c. Varim.) 10 1 -1 9 0 0 5). And again:) 10 1 4 8 0 0 (4) & dicente Joanne Evangelista in epistola sua: ) 11 1 -1 9 0 0 Tres sunt qui testimonium dicunt in, cSlo, Pater et Verbum et Spiritus; et in Christo Jesu unum sunt) 10 1 -1 9 0 0 , non tamen unus est, quia non est in his una persona 11 1 -1 9 0 0 de Trin.) 10 1 -1 9 0 0

p. 206; Migne, ) 11 1 -1 9 0 0 Patr. Lat.) 10 1 -1 9 0 0 62:243).) 10 1 4 8 0 0 From this time the words seem to have maintained partially their position in the text. They are quoted by Fulgentius (c. 550) as St John s in the form: ) 11 1 -1 9 0 0 Tres sunt qui testimonium perhibent in cSlo, Pater, Verbum et Spiritus; et tres unum sunt) 10 1 -1 9 0 0 11 1 -1 9 0 0 Resp. c. Arian.) 10 1 -1 9 0 0 p. 68, Migne, ) 11 1 -1 9 0 0 Patr. Lat.) 10 1 -1 9 0 0 65:224); though the same writer in another place 11 1 -1 9 0 0 c. Fabian. fragm.) 10 1 -1 9 0 0 ) speaks of the application of the clause ) 11 1 -1 9 0 0 et tres unum sunt) 10 1 -1 9 0 0 to the Father, Son and Holy Spirit as established by argument, a process wholly unnecessary if the gloss had been admitted as part of the text.) 10 1 4 8 0 0 On the other hand the language of Cassiodorus (c. 550) seems to me to shew that he did not find the gloss in his text of St John, though he accepted it as a true interpretation of the apostle s words. Cui rei [quia Jesus est Christus], he writes, testificantur in terra tria mysteria, aqua sanguis et spiritus, qu� in passione Domini leguntur impleta; in c�lo autem Pater et Filius et Spiritus Sanctus; et hi tres unus est Deus 11 1 -1 9 0 0 Complex. in Epp. ad loc.) 10 1 -1 9 0 0 Migne, ) 11 1 -1 9 0 0 Patr. Lat.) 10 1 -1 9 0 0
pp. 1372 f.)��) -203 9 -1 1 2 0 0 14 0 0 no-protect 0 1

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15 1 -1 9 0 0 1 ) 16 1 -1 9 0 0 The passage of Cassiodorus is well discussed by Bp Turton in his ) 17 1 -1 9 0 0 Vindication of Porson) 16 1 -1 9 0 0 , pp. 279 ff.) 10 1 -1 9 0 0 Not long afterwards the addition was expressly defended in a Prologue to the seven canonical Epistles issued under the name of Jerome, which seems to have been written with this express purpose: [In prima Johannis Epistola] ab infidelibus translatoribus multum erratum esse a fidei veritate comperimus, trium tantum vocabula, hoc est, aqu� sanguinis et spiritus, in ipsa sua editione ponentibus et Patris, Verbique ac Spiritus testimonium omittentibus; in quo maxime et fides catholica roboratur et Patris ac Filii ac Spiritus Sancti una divinitatis substantia comprobatur 11 1 -1 9 0 0 Patrol. Lat.) 10 1 -1 9 0 0 29:829 f.).) 10 2 4 8 0 0 This Prologue is found in one of the earliest copies of the Vulgate (Codex Fuldensis) written in 546, though the gloss itself is not found in the text of the Epistle.) But the gloss is found in early mss. both of the Old Latin and of the Vulgate, and in substantially the same form, so that it must have been introduced into both from the same source. These are 11 1 -1 9 0 0 a) 10 1 -1 9 0 0 ) (of the old Latin) a ) 11 1 -1 9 0 0 Speculum) 10 1 -1 9 0 0 (a classified series of Scriptural passages) ) 11 1 -1 9 0 0 m) 10 1 -1 9 0 0 (s�c. viii. or ix.) and a Munich fragment ) 11 1 -1 9 0 0 q) 10 1 -1 9 0 0 11 1 -1 9 0 0 cod. Fris.) 10 1 -1 9 0 0 s�c. vi. or vii.); 11 1 -1 9 0 0 b) 10 1 -1 9 0 0 ) of the Vulgate, the Spanish (Visigothic) mss. ) 11 1 -1 9 0 0 Cod. Cav.) 10 1 -1 9 0 0 (s�c. ix.) and ) 11 1 -1 9 0 0 Cod. Tol.) 10 1 -1 9 0 0 (s�c. x.).) 10 1 4 8 0 0 The whole passage appears in these authorities in the following form:) -60 3 6 0 2 0

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5 1 -1 9 0 0 The ms. is unfortunately mutilated. About half of each line is lost. The lines of the ms. so far as they are preserved run thus: ) 8 4 1 8 0 0 quiaspsesueritas qmtr) in terra . spsetaquaetsa) tificanturincaelop tere) tresunumsunt sitestim) 16 1 0 8 0 0 There is room in each line for about 21 more letters. It is not possible therefore that the words ) 17 1 -1 9 0 0 et hi tres unum sunt in Christo Jesu) 16 1 -1 9 0 0 could have formed part of the text. It is further to be noticed that this ms. reads ) 17 1 -1 9 0 0 spiritus) 16 1 -1 9 0 0 in v. 6 for ) 17 1 -1 9 0 0 Christus) 21 1 -1 9 0 0 .) 10 1 -1 9 0 0 ��) TDC.BestWidthxC.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data c_-8 1 3 11 1 2 8 0 0 Spec.) 10 1 -1 9 0 0 11 1 -1 9 0 0 m) 10 1 -1 9 0 0 ).) TDC.BestWidth8C.VisibleBorders.LeftC.VisibleBorders.RightC.VisibleBorders.TopC.VisibleBorders.BottomC.VAlignrvcTopC.Data :6-8 1 3 11 1 2 8 0 0 Codd. Cav. Tol.) 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15 1 -1 9 0 0 1 ) 16 1 -1 9 0 0 In all these places the force of the present participle is conspicuous. St John uses the aor. partic. once only: John 20:29. The force of the present can be seen by contrast with the aorist: [Mark] 16:16 f.; Luke 1:45, 8:12; Acts 4:32, 11:21, 19:2; 2 Thess. 1:10, 2:12; Eph. 1:13; Hebr. 4:3; Jude 5; and again with the perfect: Acts 15:5, 16:34; [18:27, 19:18; ] 21:20, 25; Tit. 3:8.) 10 1 -1 9 0 0 �� So man in a true sense works with God; and in ) 13 1 -1 9 0 “tw://bible.?id=43.1.12|AUTODETECT|” John 1:12) 10 1 -1 9 0 0 the human and divine elements in the beginning, the growth and the issue of life are set side by side in a striking parallelism (��, ��, �� , ��, ��). By this energy of faith the believer finds union with Christ s humanity 13 1 -1 9 0 “tw://bible.?id=43.6.51|AUTODETECT|” John 6:51) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=43.6.54|AUTODETECT|” 6:54) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=43.6.58|AUTODETECT|” 6:58) 10 1 -1 9 0 0

) 11 1 -1 9 0 0 Life present and future) 10 1 -1 9 0 0 .) 10 1 4 8 0 0 The life which lies in fellowship with God in Christ is, as has been seen already, spoken of as eternal life in order to distinguish it from the life of sense and time under which true human existence is veiled at present. Such a life of phenomena may be death 13 1 -1 9 0 “tw://bible.?id=62.3.14|AUTODETECT|” 1 John 3:14) 10 1 -1 9 0 0 : comp. 5:16). But eternal life is beyond the limitations of time: it belongs to the being of God 13 1 -1 9 0 “tw://bible.?id=62.1.2|AUTODETECT|” 1 John 1:2) 10 1 -1 9 0 0 &� ��x� �x� ��), and finds its consummation in the transforming vision of the Son seen as He Isaiah 13 1 -1 9 0 “tw://bible.?id=62.2.2|AUTODETECT|” 1 John 2:2) 10 1 -1 9 0 0 ; ) 13 1 -1 9 0 “tw://bible.?id=43.14.23|AUTODETECT|” John 14:23) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.*?id=43.14.2|AUTODETECT|” 14:2) 10 1 -1 9 0 0 f.). For us now therefore it is spoken of as both present and future.) 10 1 4 8 0 0
The life eternal is essentially present, so far as it is the potential fulfilment of the idea of humanity 13 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” John 3:36) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|”

10 1 -1 9 0 0 :24, ) 13 1 -1 9 0 “tw://bible.*?id=43.3.6|AUTODETECT|”
10 1 -1 9 0 0 :47, ) 13 1 -1 9 0 “tw://bible.*?id=43.3.6|AUTODETECT|”
10 1 -1 9 0 0 :54, ) 13 1 -1 9 0 “tw://bible.*?id=43.3.10|AUTODETECT|”
10 1 -1 9 0 0 :31; ) 13 1 -1 9 0 “tw://bible.?id=62.5.12|AUTODETECT|” 1 John 5:12) 10 1 -1 9 0 0 ); and the possession of life may become a matter of actual knowledge 13 1 -1 9 0 “tw://bible.?id=62.5.13|AUTODETECT|” 1 John 5:13) 10 1 -1 9 0 0 : comp. ) 13 1 -1 9 0 “tw://bible.?id=62.3.15|AUTODETECT|” 1 John 3:15) 10 1 -1 9 0 0 ).) 10 1 4 8 0 0 This thought of the present reality of eternal life is characteristic of St John, and in its full development is peculiar to him 13 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 10 1 -1 9 0 0 ).) 10 1 4 8 0 0

At the same time the life is regarded as future in its complete realisation, so far as it is the fulfilment of Messianic promises 13 1 -1 9 0 “tw://bible.?id=43.4.14|AUTODETECT|” John 4:14) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=43.4.36|AUTODETECT|” 4:36) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=43.6.27|AUTODETECT|” 6:27) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=43.12.25|AUTODETECT|” 12:25) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=43.5.25|AUTODETECT|” 5:25) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=43.6.57|AUTODETECT|” 6:57) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=43.11.25|AUTODETECT|” 11:25) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=43.14.19|AUTODETECT|” 14:19) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=43.6.54|AUTODETECT|” 6:54) 10 1 -1 9 0 0 : compare ) 13 1 -1 9 0 “tw://bible.?id=62.2.25|AUTODETECT|” 1 John 2:25) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=62.3.2|AUTODETECT|” 3:2) 10 1 -1 9 0 0 ; and also ) 13 1 -1 9 0 “tw://bible.?id=41.10.30|AUTODETECT|” Mark 10:30) 10 1 -1 9 0 0 ; ) 13 1 -1 9 0 “tw://bible.?id=48.6.8|AUTODETECT|” Gal. 6:8) 10 1 -1 9 0 0 ).) 10 1 4 8 0 0 Hence it is intelligible how eternal life is spoken of as the commandment of the Father 13 1 -1 9 0 “tw://bible.?id=43.12.50|AUTODETECT|” John 12:50) 10 1 -1 9 0 0 ); and again as the progressive knowledge of the Father in the Son 13 1 -1 9 0 “tw://bible.?id=62.5.20|AUTODETECT|” 1 John 5:20) 10 1 -1 9 0 0 ). For the commandment of God is represented to us in the work of Christ; and to embrace this in faithful obedience is to have life in His name 13 1 -1 9 0 “tw://bible.?id=43.20.31|AUTODETECT|” John 20:31) 10 1 -1 9 0 0 ), on which we believe 13 1 -1 9 0 “tw://bible.?id=62.5.13|AUTODETECT|” 1 John 5:13) 10 1 -1 9 0 0 ) with growing intelligence.) 10 1 4 8 0 0 If now we endeavour to bring together the different traits of the eternal life we see that it is a life which with all its fulness and all its potencies is ) 11 1 -1 9 0 0 now:) 10 1 -1 9 0 0 a life which extends beyond the limits of the individual, and preserves, completes, crowns individuality by placing the part in connexion with the whole: a life which satisfies while it quickens aspiration: a life which is seen, as we regard it patiently, to be capable of conquering, reconciling, uniting the rebellious, discordant, broken elements of being on which we look and which we bear about with us: a life which gives unity to the constituent parts and to the complex whole, which brings together heaven and earth, which offers the sum of existence in one thought. As we reach forth to grasp it, the revelation of God is seen to have been unfolded in its parts in Creation; and the parts are seen to have been brought together again by the Incarnation.) 11 1 2 8 0 0 Additional Note (2) on 5:20. ) 10 1 -1 9 0 0 ) 11 1 -1 9 0 0 The true God.) 10 1 -1 9 0 0 ) 10 1 4 8 0 0 When St John speaks of God as He that is true (A ��), He who alone 13 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” John 17:3) 10 1 -1 9 0 0 A �� x� ��) and absolutely fulfils the idea of God which man is constituted to form, and then in significant and mysterious words identifies union with Him that is true, with union with His Son Jesus Christ, he explains in the terms of historical revelation that which is involved in the statement God is love. He indicates in what way the personality of God is to be held and guarded from false conclusions. St John, as all the biblical writers, everywhere uses language of God which assigns to Him action and will. But, as far as our human observation reaches, will implies resistance, and action implies succession. Such limitations can find no place in the idea of God. The conception of personality which we can form therefore expresses only a fragment of the truth, that side of it which assures us of the possibility of approach to God on our part as to One Who loves and may be loved.) 10 2 4 8 0 0 But we cannot rest here. When we endeavour to think of God Himself we are necessarily led to inquire whether Scripture does not help us to rise to a thought in which we can see represented from the divine side that which is in the Divine Being the analogue of sole-personality in a finite being. This thought we find in the words God is love. The phrase, as we have seen, describes the essence and not an attribute of God. It presents to us, as far as we can apprehend the truth, something of God in Himself. It must hold good of God in His innermost Being, if we may so speak, apart from creation.

Now love involves a subject and an object, and that which unites both. We are taught then to conceive of God as having in Himself the perfect object of love and the perfect response of love, completely self-sufficing and self-complete. We thus gain, however imperfect language may be, the idea of a tri-personality in an Infinite Being as correlative to a sole-personality in a finite being. In the Unity of Him Who is One we acknowledge the Father, the Son and the Holy Spirit, in the interaction of Whom we can see love fulfilled.) The language in ) 13 1 -1 9 0 “tw://bible.*?id=43.1.1|AUTODETECT|” John 1:1) 10 1 -1 9 0 0 , where we have opened a unique view of the Divine Being without any regard to a revelation to man, indicates the same thought. The relation of the Word to God is described as a relation of active love: A �� &� ��x� �x� ��, the personal energy of the Word was directed towards, and (so to speak) regulated by God, while the Word Himself was God. In the Epistle the thought is presented differently. There it is the Life and not the Word which is spoken of. The conception of the Life is wider in its range than that of the Word, though it is through the Word that the Life is revealed. This life is the life eternal.

It is not of this temporal order though it is made known in it, under its limitations. It is a life which essentially finds its original in the Godhead: &� ��x� �x� ��, it was realised in the intercommunion of the Divine Persons, when time was not. Thus we have in this twofold revelation of an activity of the Word towards God, of a fulfilment of Life towards the Father, beyond time, such a vision as we can look upon of the fulness of the Being of God in Himself. And when the Word and the Life are brought within the sphere of human existence, this action is characteristically described: the Life was manifested : the Word became flesh. ) 10 2 4 8 0 0 Nothing is said in either passage directly of the Holy Spirit. But His action is involved in the phrase &� �� in such a connexion. He is, so to seek a definite expression for the idea, the Mediating Power through Whom the love that goes forth is perfectly united with the love that answers. He gives unity to the Life, which we can only conceive of in fragments.) It will be evident that this view of the nature of God prepares the way for revelation. The Word, Who is God (�� and not A �� as in Sabellian teaching), has a personal Being and can make the Father known 13 1 -1 9 0 “tw://bible.?id=62.2.22|AUTODETECT|” 1 John 2:22) 10 1 -1 9 0 0 ff.). The Spirit, Who is God, has a personal Being, and can make the Son known 13 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” John 14:26) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=43.16.14|AUTODETECT|” 16:14) 10 1 -1 9 0 0 ). At the same time, while this fulness of life fulfilled in God Himself is disclosed to us, the divine rarity is maintained as essential and not numerical. The Word and the Spirit are both spoken of in personal relations to God 13 1 -1 9 0 “tw://bible.?id=43.1.1|AUTODETECT|” John 1:1) 10 1 -1 9 0 0 ; 32 f.). That is when the Persons in the Godhead are recognised, the unity of God is simultaneously affirmed.) 10 1 4 8 0 0 Such glimpses are opened to us of the absolute tri-personality of God as preparatory to the account of the historical Gospel by St John, but elsewhere, like the other apostolic writers, he deals with the Trinity revealed in the work of Redemption . The Father is spoken of in His relation to the Incarnate Son, and through Him to men. The Son is spoken of as manifested to men through the Incarnation in the union of the two natures 13 1 -1 9 0 “tw://bible.?id=43.5.26|AUTODETECT|” John 5:26) 10 1 -1 9 0 0 ). The Holy Spirit is spoken of as proceeding on His Mission to the Church 13 1 -1 9 0 “tw://bible.?id=43.15.26|AUTODETECT|” John 15:26) 10 1 -1 9 0 0 note), sent by the Father and by the Son; and taking of that which is the Son s to declare to men 13 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” John 14:26) 10 1 -1 9 0 0 , ) 13 1 -1 9 0 “tw://bible.?id=43.14.15|AUTODETECT|” 15) 10 1 -1 9 0 0 :26, ) 13 1 -1 9 0 “tw://bible.?id=43.14.16|AUTODETECT|” 16) 10 1 -1 9 0 0 :14; ) 13 1 -1 9 0 “tw://bible.?id=62.2.20|AUTODETECT|” 1 John 2:20) 10 1 -1 9 0 0 f., ) 13 1 -1 9 0 “tw://bible.?id=62.2.27|AUTODETECT|” 27) 10 1 -1 9 0 0 ). The truths are stated side by side in connexion with our creation, redemption, sanctification; and we are enabled to see that they answer in some way, which we have no power to determine adequately, to the very Being of God as He is in Himself.) 10 1 4 8 0 0 The maintenance of the supreme Sovereignty of One God (��) in this tri-personality has to be guarded against a twofold tendency to error: (1) towards a distinction in essence between God and Christ (the Father and the Son); and (2) towards a confusion of the Persons of the Father and the Son and the Spirit. The first error found its typical expression in Arianism: the second in Sabellianism. The first has affinities with Polytheism by introducing the idea of a subordinate Divinity. The second has affinities with Pantheism, as seeing in thing ) -12 0 -1 1 0 0 10 10 1 -1 9 0 0 s transitory manifestations of the Person of God. Both rest upon a false Neo-Judaic conception of Monotheism.) 10 1 4 8 0 0 The authority of St John has been brought forward in support of each of these views: for the first ) 13 1 -1 9 0 “tw://bible.?id=43.14.28|AUTODETECT|” John 14:28) 10 1 -1 9 0 0 11 1 -1 9 0 0 de Syn.) 10 1 -1 9 0 0 � 28); and for the second ) 13 1 -1 9 0 “tw://bible.*?id=43.10.30|AUTODETECT|” John 10:30) 10 1 -1 9 0 0 11 1 -1 9 0 0 adv. Prax.) 10 1 -1 9 0 0 cc. 20. 22.). It must however be noticed that the great Greek Fathers understood the first passage of the Personal Subordination of the Son as Son to the Father in the one equal and absolute Godhead. And this view, which has been obscured in the West by the teaching of Augustine, is of the highest importance; for it leads to the apprehension of the fitness of the mediatorial and consummative work of the Son. The assumption of humanity and the laying aside of the divine conditions of existence by the Son are everywhere spoken of by St John as voluntary acts. They correspond therefore to the Being of the Son as Son, for we cannot conceive of the Father or of the Spirit as Incarnate. In other words the unchanged and unchangeable I of the Word, the Son, includes either the potentiality or the fact of the Incarnation, the union with the finite.)

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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